In the book, Pseudonymity, the New Testament and Deception, Terry L. Wilder asks if pseudonymous works should be included in the canon if they prove to be pseudonymous. Though the historical argument should be seriously weighed (‘These are the books he church has considered canon over the last 2,000 years), for the moment it will be set aside.
Scripture obviously contains severe passages against deceit and lying (Psalm 101:7, Proverbs 14:5, Ephesians 4:25, etc., let alone the background of John 14:17, 16:13). Yet, on the other hand, there are people in Scripture whose circumstances are mitigated by understandable conditions Abraham (Gen 12:3, 20:2), Isaac (Gen 26:7), Jacob (Gen 27:19), Elisha (2 Kings 6:19), David (1 Sam. 21:2), and Jehu (2 Kings 10:18-19). If we go this route, does this result in a consequentialist view of ethics, where foreseen consequences make something right?
All in all, Wilder goes on to argue for the traditional canon, but I think he distilled some core principles we need to further consider.