First of all, you are misquoting the ten commandments. It does not say that “lying in all cases is wrong,” rather it says that “bearing false witness” is wrong. Moreover, there is long history of understanding exactly what that means, and the story of Rahab is part of that discourse. There are several ways to resolve what you are calling a conflict:
- the simplest is to point that Rahab is telling a lie, but she is not “bearing false witness.” She is not speaking in a court of law to cause unfair punishment to be put on someone, or to evade just punishment for herself. In that sense, she is not “bearing false witness”.
- others have pointed out that there are competing rules often. When a person lies about the presence of innoscent people to protect them from Nazi’s, they are correctly detemrining that protecting an innocent life is more important than telling the truth to murderers.
In either case, on objectivist would say that there is a true correct thing to do, given the full context. It is not that context does not matter. Rather, its not merely up to personal construction of what the “right” and “good” is. We can say objectively that geneocide is wrong. We can say that the holocaust was wrong.
Regarding #2, Jesus himself affirms this point: https://www.biblegateway.com/passage/?search=Luke+13%3A10-17&version=NLT. He “worked” on the Sabbath, even though it was “against the 4th command”. Part of his message was that a legalistic view of these commands misses the point.
The “good” is not about inflexibly applying a set of moral rules. However, it is also not about constructing our personal version of what is good as if we can deem whatever we like right or wrong. It is not either that we always know the right thing to do. Rather, it is that there is, given the full context, right and wrong defined externally to our constructed reality.
Regarding the contextuality taught in Scripture, perhaps the most eloquent way it has been stated is Ecc. 3:
There is a time for everything,
and a season for every activity under the heavens:
2 a time to be born and a time to die,
a time to plant and a time to uproot,
3 a time to kill and a time to heal,
a time to tear down and a time to build,
4 a time to weep and a time to laugh,
a time to mourn and a time to dance,
5 a time to scatter stones and a time to gather them,
a time to embrace and a time to refrain from embracing,
6 a time to search and a time to give up,
a time to keep and a time to throw away,
7 a time to tear and a time to mend,
a time to be silent and a time to speak,
8 a time to love and a time to hate,
a time for war and a time for peace.
@T_aquaticus have you studied ethical frameworks much? Its worth consider what Jesus’ ethical framework is, and what the Bible teaches.
They way I read it is that the law is a rule-based ethic, but it does not actually succeed in making us good. All it does is expose how rules cannot make us good. Then comes Jesus, and in Him we find a morality based in virtue instead, internal changes by which we just naturally do good things.
That is not exactly what is though. A better way to put it is that it is an embodied ethic or an incarnational ethic. Regardless, the point of the rules in Scripture is not that the need to be rigidly followed, ignoring all context. Rather it is that there is an objective good and evil, but man-made and God-made rules only put us under condemnation. We need more than external objective rules.
We need an internal transformation of our hearts, by the One with authority to write all rules. That is what brings coherence to the whole story. As he breaks (some would say) the 4th commandment, Jesus declares: “The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath” https://en.wikipedia.org/wiki/Lord_of_the_Sabbath
He is the Lord of the Sabbath. He makes the rules, and this works not because all rules are to always be followed, regardless of context. Instead, this works because He is good. Keeping in mind the massive change that the early Church brings to the practice of Jewish laws among those most devoted to Jewish laws, it must be that there sense of morality was contextual. Something happened that reordered it. That something was Jesus, the objective reality by which they came to understand and define the “good”.
Now having made that long case. I will acknowledge that Christians talking about objective truth are often the most confused about these things. They often identify objective truth as you have. So you are not just making this up. However, they are missing the point, presenting a cartoon version of the faith we find in Jesus.