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Difference between revisions of "The Bible/Scripture interpretation"
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Revision as of 14:52, 11 April 2017
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Biblical interpretation
Question: When the Bible talks about being "born again," what does this mean?
Latter-day Saints have unknowingly had the same interpretation as those early writers who came after the Apostles
These authors may have had a more clear picture of the apostles' interpretation of Scripture than a modern reader does.
To be sure, baptism must be accompanied by faith in Christ and repentance of sins, or it is of no worth.[1] But, to argue that baptism is unnecessary, or only a formality, does not seem to be in keeping with either scriptural or early Patristic testimony.
A witness of the Spirit pushes those who are truly born again to repent, change their lives, and obey the Lord's commandments insofar as they are able to do so: e.g., be baptized. This witness by the Holy Ghost of the truth of the restored gospel has been shared by millions of people of all nations, ethnic backgrounds, cultures and tongues, and is the primary reason that thousands choose to join the Church even in the face of defamatory material published against it.
1. Baptisms
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit he cannot enter into the kingdom of God.(John 3:3-5)
Latter-day Saints believe this scripture should be interpreted as saying a man must be baptized in order to enter into the kingdom of God, while some conservative Christians often interpret this as saying that one need only believe in Jesus Christ to enter into the kingdom of God.
It is interesting to note that the LDS interpretation concurs with what the ancients taught and believed. Justin Martyr (100-165 A.D) said the following:
For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, "Except ye be born again, ye shall not enter into the kingdom of heaven.[2]
Irenaeus wrote:
‘And dipped himself,’ says [the Scripture], "seven times in Jordan." It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: ‘Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven.’[3]
The Clementine Homilies reads:
And do not think, though you were more pious than all the pious that ever were, but if you be unbaptized, that you shall ever obtain hope. For all the more, on this account, you] shall endure the greater punishment, because you have done excellent works not excellently. For well-doing is excellent when it is done as God has commanded. But if you will not be baptized according to His pleasure, you serve your own will and oppose His counsel. But perhaps some one will say, What does it contribute to piety to be baptized with water? In the first place, because you do that which is pleasing to God; and in the second place, being born again to God of water, by reason of fear you change your first generation, which is of lust, and thus you are able to obtain salvation. But otherwise it is impossible. For thus the prophet has sworn to us, saying, "Verily I say to you, Unless ye be regenerated by living water into the name of Father, Son, and Holy Spirit, you shall not enter the kingdom of heaven.[4]
The Apostolic Constitutions says:
Nay, he that, out of contempt, will not be baptized, shall be condemned as an unbeliever, and shall be reproached as ungrateful and foolish. For the Lord says: "Except a man be baptized of water and of the Spirit, he shall by no means enter into the kingdom of heaven." And again: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned."[5]
2. A "born again" experience?
In some religious traditions the term “born again” often refers to a strong emotional experience that is interpreted in that tradition as a manifestation that he or she who has experienced it has been saved. Latter-day Saints do not accept the idea that one can enter the kingdom of God on this basis alone; but do not deny the sincerity of those who feel that the experience is sacred to them.
It is not uncommon for a Latter-day Saint to have a personal spiritual experience, or witness, which is often intense but differing from mere emotion. This experience is often life-changing, affirming, and strengthening to those that experience it. Occasionally members of other religious traditions tell a Latter-day Saint who has had such a spiritual witness that he or she has instead had a “born again” experience, inferring that The Church of Jesus Christ of Latter-day Saints is false.
On the contrary, an actual spiritual experience affirms to the Latter-day Saint the truth and efficacy of the restored gospel. Latter-day Saints believe in all of the gifts of the Holy Ghost, and that these may be experienced by any Latter-day Saint as appropriate to his or her faith and circumstance.
People who are not members of The Church of Jesus Christ of Latter-day Saints, but are investigating its truth may also experience a witness from the Holy Ghost that what they are being taught by missionaries, members, or the Book of Mormon is true. This enables them, by faith, to follow the Lord’s teachings and be baptized, receive the gift of the Holy Ghost, and become members of The Church of Jesus Christ of Latter-day Saints.
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Question: Was the Gospel of Christ a mystery that was unknown until the advent of Christ?
"Mystery" denotes a knowledge available only through revelation: There is clear Biblical evidence that some before Christ knew of Jesus
Members of the Church believe that the gospel of Christ has been known since the days of Adam. However, it is claimed by some Christians that the New Testament teaches that the Gospel of Christ was a mystery unknown until the advent of Christ. (In defense of this claim, they often cite such scriptures as Romans 16:25; 1 Corinthians 2:7, 1 Corinthians 4:1; or Ephesians 3:1-10;
"Mystery" denotes a knowledge available only through revelation. There is clear Biblical evidence that some before Christ knew of Jesus. If Moses, for example, had this mystery revealed to him, then it is fallacious for one to claim that no other pre-Christian prophets could have known of Jesus and his saving gospel.
It is an error to assume that the term "mystery" has the same meaning to the New Testament writers as it does to the modern creedal Christian
As a non-LDS Bible reference explains:
[A "mystery" is] [s]omething revealed by God, at least to a few. The meaning is different from the usual English sense of an unsolved problem....
Its principal occurrences [in the NT] are in Pauline literature, where it is found 21 times....
Paul's use of the term...[connects] it with Jesus' crucifixion rather than with esoteric forms of knowledge (1 Corinthians 1:23; 1 Corinthians 2:1-7). For Paul the mystery that has been revealed is God's plan of salvation. In Ephesians 6:19 he speaks of the mystery of the gospel. Similarly, in Colossians 2:2 he calls God's mystery Christ himself. The mystery is ancient. According to Romans 16:25 it was kept secret for long ages, but in the following verse and in Ephesians 3:9-10 Paul indicates that it was revealed int he fullness of time. The mystery relates to the inclusion of the Gentiles as well as the Jews in God's plan of salvation (Romans 16:25-26, Colossians 1:26-27, Ephesians 3:3-6....
The word "mystery" is also used in a derivative sense in several passages where the terms to which it applies are significant in the divine plan of salvation which has been revealed....[6]
The LDS Bible Dictionary gives a similar perspective:
[The word "mystery"] [d]enotes in the N.T. a spiritual truth that was once hidden but now is revealed, and that, without special revelation, would have remained unknown. It is generally used along with words denoting revelation or publication (e.g., Rom. 16:25–26; Eph. 1:9; 3:3–10; Col. 1:26; 4:3; 1 Tim. 3:16). The modern meaning of something incomprehensible forms no part of the significance of the word as it occurs in the N.T."[7]
Thus, a mystery is not necessarily something that is unknown or unknowable. Rather, it is truth that is known only through revelation. As the first quote indicates, one of the mysteries that Paul claims has been hid is the extension of gospel blessings to all, both Jew and Gentile. This does not mean, however, that the entire gospel was hid even from the covenant people of the pre-Christian era.
Indeed, the NT is clear that at least one Old Testament figure knew of Christ:
By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. (Hebrews 11:24-26} (italics added)
How can Moses have chosen the "reproach of Christ" if he did not have a knowledge of Christ? Yet, that knowledge was a "mystery"—a knowledge which could only be known through revelation.
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Question: Does the Bible condemn genealogical research?
The Bible rejects the use of genealogies to "prove" one's righteousness, or the truth of one's teachings
Critics charge that the Bible condemns genealogy, and therefore the Latter-day Saint practice of compiling family histories is anti-Biblical, often citing 1 Timothy 1:4 or Titus 3:9.
The Bible does not condemn all genealogy per se. Rather, it rejects the use of genealogy to "prove" one's righteousness, or the truth of one's teachings. It also rejects the apostate uses to which some Christians put genealogy in some varieties of gnosticism.
Latter-day Saints engage in genealogical work so that they can continue the Biblical practice of providing vicarious ordinances for the dead
Latter-day Saints engage in genealogy work so that they can continue the Biblical practice—also endorsed by Paul—of providing vicarious ordinances for the dead, such as baptism (See 1 Corinthians 15:29) so that the atonement of Christ may be available to all who would choose it, living or dead. See: Baptism for the dead
The Bible clearly does not reject all uses of genealogy
This can be seen through its many genealogical lists, including two such lists for Jesus Christ Himself. (See Matthew 1:1–24 and Luke 3:23–38.)
The condemnation of "genealogies" in Timothy and Titus likely came because:
- the Christians perceived a Jewish tendency to be pre-occupied by "pure descent" as a qualification for holding the priesthood. Since only pure descendents of Levi could hold the priesthood, there was endless wrangling about one's pedigree—since Paul considers the Aaronic Priesthood to have been superceded by Christ, the great High Priest like Melchizedek (see Hebrews 5), this probably strikes him as pointless.
- some Jewish scribes and other teachers claimed that their "traditions" were directly descended from Moses, Joshua, or some other prominent leader, and thus superior to the Christian gospel.[8]
- some gnostic sects had involved accounts of the descent of the Aeons (up to 365 "generations" in one scheme) and other mystic or pagan variations thereon.[9]
Since all these genealogies were either speculative or fabricated, they could cause endless, pointless debate.[10] Rather Paul wants the faith (in Christ) which builds up ("edifying") testimonies and lives.
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Question: Why do Mormons use the Aaronic Priesthood, since Hebrews 7 states that the Aaronic/Levitical Priesthood was "changed" to the unique priesthood "after the order of Melchizedek" held by Jesus Christ?
The idea that the Melchizedek Priesthood superseded the Aaronic Priesthood is a correct one, but this does not necessarily imply that there is no Aaronic Priesthood
As other Christians see it, the Aaronic Priesthood is like a small glass of water that is replaced by a fruit juice (the Melchizedek Priesthood). They are distinguished from each other, in most Christians' eyes, as quite separate things.
The LDS would use a different metaphor to explain things: they might compare the Aaronic Priesthood to a glass of water that is filled only part way. Instead of being replaced by an entirely different drink, more water is poured into it until it is a full glass (the Melchizedek Priesthood).
From a Mormon perspective, the two priesthoods are really the same substance: the power of God delegated to man
From whence do the two priesthoods originate? The same source—God. What is the purpose of the two priesthoods? They bring mortals to the Lord (note that only the Melchizedek Priesthood can do so entirely—see Hebrews 7:11—but the Aaronic Priesthood was instrumental in keeping ancient Israel holy and pure). The Aaronic Priesthood is merely a limited form of the Melchizedek Priesthood, or (as LDS scriptures call it) an "appendage" to it (D&C 107:13–14).
Elder M. Russell Ballard of the Quorum of the Twelve Apostles illustrated the doctrine clearly:
Since all priesthood is Melchizedek, the Aaronic Priesthood being a portion of it, one does not lose the Aaronic Priesthood when he is ordained to the Melchizedek Priesthood [...][11]
Why does the Aaronic Priesthood persist in the Church?
So, if the Church possesses the Melchizedek priesthood, then why would the Aaronic Priesthood persist today? The Aaronic priesthood serves as a 'preparatory priesthood' (see D&C 84:26.) Just as the Levitical authority in ancient Israel acted as a "schoolmaster" to prepare Israel to receive Christ (see Galatians 3:24–25), in the modern Church the Aaronic priesthood serves to school young men for service in God's kingdom on earth.
The modern Aaronic priesthood's organizational structure follows the pattern established by the New Testament Church, and consists of Deacons (see Philippians 1:1, 1 Timothy 3:8,10,12–13), Teachers (Acts 13:1,1 Corinthians 12:28–29), and Priests (see Acts 6:7), and countless references in the Old Testament to Levitical/Aaronic 'priests').
Each Aaronic priesthood office is trusted with more responsibility, providing LDS young men with the opportunity to progress and mature until they are ready to receive the priesthood in full—the Melchizedek Priesthood.
Aaronic priesthood duties and function similar to ancient Israel
Despite some modern differences from ancient Israel, the Aaronic Priesthood is not much different compared to ancient times.
The Aaronic priesthood performs two ordinances (some Christian groups would call these 'sacraments').
- Baptism: John the Baptist held the Aaronic Priesthood, which holds the keys of baptism, and baptism is of course a fundamental part of salvation through Christ (see Acts 2:38).
- Sacrifice: The modern Church does not, of course, sacrifice animals because Jesus Christ sacrificed Himself for us, giving us the last great sacrifice (see Ephesians 5:2). Yet, the Church rejoices in and recalls His sacrifice for us by partaking of the sacrament ("communion" or "the Lord's supper" in other denominations) Matthew 26:26-29). Thus, the modern priest repeats a ceremony of atonement and sacrifice through the sacrament of the Lord's supper; this plays a similar theological role to the animal sacrifices offered by Aaronic priests anticipation of Christ's atonement and resurrection.
Separation of priesthood duties in the New Testament Church
It should be noted that all priesthood was not equivalent in the New Testament Church either. For example, many members had been baptized with water (an ordinance of the Aaronic priesthood) but had not yet received the Holy Ghost until one of the apostles laid hands upon them (a Melchizedek priesthood function). (See Acts 8:15–19, Acts 19:2–6).
Question: Why do Mormon's believe that ongoing divine revelation is necessary?
If revelation was meant to cease, it would have ceased after Jesus ascended to heaven, but the Bible teaches that revelations and visions didn't cease
It is claimed that there is no need for on-going divine revelation; some even charge that claims of visions from God or revelations to a modern prophet is a blasphemous idea. According to one ministry:
Jesus Christ, the final and complete revelation of God (Hebrews 1:1-3) has made "further revelation" obsolete and unnecessary. To claim to have such a "revelation" is to say that Jesus really wasn't what and who He said He was, and who the Bible describes Him as being. In actuality, it is the simple fact that Mormonism's teachings cannot be supported from the Bible that drives the leadership to find another source of authority. Everything that has ever claimed to be "further revelation" has failed the test of Scripture, including the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price
—Copyright 2005-2006 Alpha and Omega Ministries
If revelation was meant to cease, it would have ceased after Jesus ascended to heaven, but the Bible teaches that revelations and visions didn't cease.
Biblical history has recorded many instances of God speaking to prophets, and it also tells of many instances of apostasy. To end each period of general apostasy, God has shown His love for His children by calling another prophet and giving him priesthood authority to restore and teach the gospel of Jesus Christ anew. In essence, the prophet acts as a steward to oversee the household of God here on earth. Such periods of time headed by prophetic responsibility are called dispensations.[12]
Matthew 28:19-20
19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
Mark 16:15
15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.
John 20:30-31
30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
We have the teachings of Jesus in the four gospels, why do we need the Book of Revelation, or the epistles of Paul? LDS scriptures clarify the importance of revelation.
What about Hebrews 1:1-3?
1 GOD, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
It is true that Jesus' coming in the flesh was the most complete revelation of the divine nature. But, these verses do not say that revelation thereby ceased. None of the New Testament was written until well after Jesus died and was resurrected—the early Christians do not seem to have regarded his coming as a bar to on-going revelation and scripture. Even after Jesus' ascension, he continued to give revelation to those chosen to lead his Church. For example, the Lord revealed to John, "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter" Revelation 1:19
What about 1 Corinthians 13:8?
This scripture is not talking about the last days.
Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away (KJV)
Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away(NIV)
Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away(NASB)
Our jobs will not be eternal; much of our formal education will be forgotten; our Church callings will come to an end[13]
Why do we need revelation today?
- New revelations and visions are necessary for our progression: time and circumstances always change
- So that we can have success in our own time and circumstances
- Despite the best efforts of Christian believers, the Bible has not proved capable of answering all questions in a universal way.[14] There are thousands of Christian groups, and each understands some scriptures differently than others. The unity that should prevail among believers does not, despite their best efforts. Clearly more revelation is needed.
Question: Do the Latter-day Saint "Three Degrees of Glory" have a basis in the Bible?
Summary: Seeing the post-mortal heavens as having multiple degrees was a common early Christian belief, lost over time.
Jump to details:
- It is clear that Joseph Smith went beyond the information found in the Bible concerning the degrees of glory in the resurrection
- The three degrees of glory
- Outer Darkness
- Biblical and early Christian use of sun, moon, and stars as types of the degrees of glory
- More ancient witnesses to the three degrees of glory
- Other early Christian schemas of multiple heavens
- The loss of the doctrine of degrees of glory
Peleg and the "division of the earth"
Summary: Is the reference in Genesis to Peleg and the earth being "divided" a reference to an abrupt separation of the continents?- ↑ Articles of Faith 1:4
- ↑ Justin Martyr, "First Apology of Justin," in Chapter 61 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:183. ANF ToC off-site This volume
- ↑ Irenaeus, "?," in ? Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:574. ANF ToC off-site This volume
- ↑ Clementine Homilies, 11:25–26.off-site In Ante-Nicean Fathers 8:223–347. off-site
- ↑ Apostolic Constitutions, "?," in 6:15 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)7:456–457. ANF ToC off-site This volume
- ↑ Alice Ogden Bellis, "Mystery," in Eerdmans Dictionary of the Bible, edited by David Noel Freedman, Allen C. Myers, and Astrid B. Beck, (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 2000), 931. ISBN 0802824005.
- ↑ LDS KJV, Bible Dictionary, "Mystery," 736. off-site
- ↑ George H. Fudge, "I Have a Question: How do we interpret scriptures in the New Testament that seem to condemn genealogy?," Ensign (March 1986): 49.
- ↑ John Gill's Exposition of the Entire Bible, 1811-1817, New Testament, "1 Timothy 1:4" & "Titus 3:9"
- ↑ Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy, eds., The Jerome Biblical Commentary (Englewood Cliffs, New Jersey: Prentice-Hall, Inc., 1968), 353.
- ↑ M. Russell Ballard, cited in Priesthood (Salt Lake City: Deseret Book Company, 1981), 72.
- ↑ Preach My Gospel, 31–46.
- ↑ Jean Knight Pace, "The Joyful Surprise of Motherhood," Ensign (Jan 2006): 54–57.
- ↑ Christian Smith, The Bible Made Impossible: Why Biblicism Is Not a Truly Evangelical Reading of Scripture (Brazos Press, 2012).