Mormonism and John 10
The Mormon Articles of Faith declare, “We believe in God, the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost.” While this statement may give the appearance of being Christian, the Mormon view is entirely incompatible with Christianity. For instance, Mormonism teaches that there are three Gods and “Elohim” is the primary god. These three gods are distinct individuals, separate in personality, physically distinct from each other, but one in purpose and in plan.1 Christianity teaches that there are three distinct personalities of the Godhead and these three persons are one God, the same in substance (essence), eternally equal in power and glory.
Within Mormonism, God is taught to be a “progressive being” who began as a mortal and through a step-by-step progress evolved in the scheme of eternal progression.2 Mormonism teaches that Adam was once a man who evolved through a life similar to that on earth now and has now evolved into godhood.3 This can be the destiny of all faithful Mormons who follow the teaching of the church.
It is this hope of attaining godhood that is the essence of salvation in Mormonism. Mormon apostle Bruce McConkie believes “that exaltation which the saints of all ages have so devoutly sought is godhood itself.”4 According to the authoritative work, Doctrine and Covenants (132:20), if a Mormon follows the right ceremonies and is obedient to the teachings of the Mormon Church,
Then they shall be gods, because they have no end; therefore shall they be from everlasting to everlasting because they continue; then they shall be above all, because all things are subject unto them. Then shall they be gods because they have all power, and the angels are subject to them.5
Salvation and Godhood
Christianity defines salvation as a personal relationship with Jesus. Salvation begins in the here and now as the Christian already possesses eternal life. Mormonism teaches that a Mormon does not receive eternal life until he becomes a god. Although McConkie is controversial at times with certain Mormon teachings, he is regularly quoted in the official publications of the church of Mormonism. He has written the following:
Thus those who gain eternal life receive exaltation; they are sons of God, joint heirs with Christ, members of the Church of the Firstborn; they overcome all things, have all power, and receive the fullness of the Father. They are gods.
Salvation in its true and full meaning is synonymous with exaltation or eternal life and consists in gaining an inheritance in the highest of three heavens within the celestial kingdom…. This full salvation is obtained in and through the continuation of the family unit in eternity, and those who obtain it are gods.6
The mantra of Mormonism is “as God is, man once was, as God is, man may become.” Every faithful Mormon anticipates the day when he will achieve Godhead. In what is called his King Follett Discourse, Mormon General Authority, President Joseph Smith, states: “Here, then is eternal life— to know the only wise and true God; and you have got to learn how to be Gods yourselves, and to be kings and priests to God, the same as all Gods have done before you.”7
The Meaning of the Word “God”
It would be dishonest to say that there are no other gods mentioned in Scripture. Various Palestinian and Mesopotamian deities are frequent named in the Old Testament. Pharaoh refers to Moses as “a god” (Exod. 7:1) and Satan is called the “god of this world” (2 Cor. 4:4). The Theological Word Book of the Bible simply refers to the word “god” or “lord” as general titles that are applied to objects of worship.8
Pharaoh’s reference to Moses as “a god” is not entirely uncommon in an Egyptian context. For instance, the pharaohs of Egypt were thought to be gods, and there words were regarded as the words of deity. It is for this reason that they held absolute power over the people. Since Moses was raised in the court of Pharaoh (Exod. 2:1-8) he was well aware of the Egyptian belief and would be quite apprehension to approach the Pharaoh as an ordinary man. It is because of the miracles that God will work through Moses that he would be regarded as a god before Pharaoh. The words of the Lord to Moses in Exodus 7:1 are to be a comfort. It is because of God’s work through Moses that Pharaoh will listen to him believing that the miraculous power authenticated Moses as being “a god.” The context is clear though that Moses is just a man. For a polytheist though it would be quite natural to regard Moses as a god.
Satan is referred to as the “god of this world” in 2 Corinthians 4:4 because of the power that he wields over the unbelieving ones, whether they are aware of his influence or not. Scripture is clear though that Satan is not a god, but he is simply a fallen angel who is active throughout the earth to deceive the hearts and minds of mankind (Isa. 14:12-15; Ezek. 28:15). Dr. Walter Martin, was the founder of the Christian Research Institute and an expert on the cults, writes: “Everything, then, which is opposed to the true, eternal, living God is in reality drawing its power from Satanic sources, from the one whom Jesus Christ described as ‘the prince of this world’ (John 14:30).”9
The conclusion is that although the words “god” and “lord” as used throughout Scripture it is to specify a certain object as one’s center of worship. None of these beings (real or man-made) are actually God by nature. Scripture is clear that there is but one God (Deut. 6:4). Logic as well would vitiate that there is only one God otherwise the very knowledge of God Himself becomes meaningless. For example, how many of the “most High” (Isa. 14:14) can there be in existence? To be like the “most High” is a contradiction, since there can only be one “most High.” The person who thinks he can be like God is following the impossible dream.
Examining John 10:34 and Psalm 82:6
The Mormons are fond of using Psalm 82:6 and John 10:34 to support their doctrine that man is a “god in embryo.” Not only is this illogical as demonstrated above, but also this proof text fails to support their proposition for a number of contextual reasons.
First, the context of Psalm 82 is not one of praise, but of criticism. Jesus quotes the passage to illustrate the depraved self-righteousness of the religious leaders. God is judging the assembling of the judges for their unrighteousness toward the people of Israel.
Moreover, the judges in Psalm 82 are criticized for their lack of godliness in judging the people. These elohim were “set apart” from among the people to minister the Word of God in their present time. John 10:36 states that the Father “hath sanctified and sent” (hegiasen kai apesteilen) the Son. Both indicatives are aorist active indicating that Jesus’ setting apart was prior to the judges being set apart, even though in terms of physical chronology the judges were around before the Messiah came to judge. Therefore, the judges do not hold the title elohim by nature; rather, it has been conferred upon them for the present time, which they are not upholding righteously. The unrighteousness of the judges demonstrates that they are not worthy to serve as the representatives of God.
Second, not only does Mormonism redefine eternal life from the biblical definition, but also it makes nonsense out of their very own doctrine. For instance, if Mormons want to equate the attainment of godhood with eternal life, it is not of much substance when Scripture says that the elohim are going to “die like men.10 This would indicate, as mentioned above, that the name elohim, by nature, does not belong to them. It is a title indicating their office in the present time. Commenting on Psalm 82, John Gill writes the following:
[Psalm 82] seems rather to be written by Asaph, in the times of David, under a spirit of prophecy, and has respect to the times of Christ, when there was a great corruption among the judges and rulers of the Jews, both civil and ecclesiastic…. [These judges] die not only a corporeal death, but an eternal one, dying in their sin; as Christ threatened the Jewish rulers, Scribes, and Pharisees, if they believed not in him, John viii. 21, 24.11
Although they are called “gods” by office (as being commissioned to minister the Word of God), these men will die in unrighteousness. The sentence of death is brought upon them as mere mortals. Walter Martin comments on this verse as follows:
…they were sinful men who abused their office, and as a result God mocked them saying, “I have said, Ye are gods…. ye shall die like men” (Psalm 82:6-7). Here were men who were supposed to emulate God’s own character but who had become corrupt rulers…they were proud men, who—though they looked like gods in the eyes of the people—who nevertheless demonstrate their frail mortality in the judgment of death.12
Clearly, the context cannot be twisted to mean that the elohim are by nature as gods. The context of the passage and even the Mormon definition of eternal life indicate that the passage is not referring to a council who are by nature gods.13
Third, although the Hebrew word Elohim is used in Psalm 82:6 it is best translated as “judges.” (Exod. 4:16; 7:1; 21:6). Noted commentator, Albert Barnes commented:
Ye are gods. This was said of magistrates on account of the dignity and honour of their office, and it shows that the word translated “God” in that place might be applied to man. Such a use of the word is, however, rare; see instances, however, in Ex. vii. 1; xxi. 6.14
In light of the charge of blasphemy by the religious leaders, Jesus refers the Jews back to their Scriptures where the term “god” is used of the judges of Israel. Barnes again comments that “the use of it there shows that it is right to apply it to those who sustain important offices.15 The charge of blasphemy by the Jews is unfounded since in their own Scriptures the word “god” is used of the judges, or those representatives of God who minister the Scriptures. Jesus possesses all the authority of the Father as the unique “Son of God.” Therefore, as the Spokesman for the Father, it would be entirely accurate for the Messiah to claim the title “Son of God” since He is the very revelation of God Himself.
Jesus is drawing conclusions before the religious leaders that He does not blasphemy by referring them to Psalm 82:6, which is an even more conclusive inference than His aforementioned claim to be one with the Father16 (a fortiori proof). William Hendriksen makes some interesting comments on the strength of Jesus’ argument.
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The Word of God (in written form) had come to the judges, but Jesus is himself, in very person, the Word of God (the Word Incarnate)!
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The judges were born, just like other men, but Jesus was sent into the world (having come from above).
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The judges were sons of God in a general sense only, Jesus is God’s only-begotten (see on 1:14, 18; 3:16).
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The judges received an important but, as compared with Jesus, an inferior task, but Jesus was consecrated (set aside and qualified, cf. 17:19) and sent (from ajpostevllw; see on 3:17, 34; 5:36-38) into the world to be the Savior. 17
The “gods” (Heb. elohim) in Psalm 82 are mere men whom the Father set apart to minister His words. Jesus states accordingly, “If I do not the works of my Father, believe me not” (Jn. 10:37). In other words, Jesus was not blaspheming, but was acknowledging before the Jews the fact that He was truly sent by the Father and it was His divine right to make such claims of authority.
Interestingly, Mormon apostle James Talmage interprets the passage correctly.
In Psalm 82:6, judges invested by divine authority are called “gods.” To this scripture the Savior referred in His reply to the Jews in Solomon’s Porch…. The inconsistency of calling human judges “gods,” and of ascribing blasphemy to the Christ who called Himself the Son of God, would have been apparent to the Jews but for their sin-darkened minds.18
Fourth, the present tense “ye are gods” used by Jesus nullifies the Mormon interpretation. Even the most devout Mormon would not admit that he is a god presently. Mormonism teaches that mankind is a “god in embryo” who continues to evolve upward in various stages of higher maturity in the realm of the spirit.19 Having left their “pre-mortal stage” in the spirit world, Mormons hope to prove worthy of becoming a god here on earth.
Fifth, for the Jews to be called “gods” by Jesus here would have been a mockery. Every Mormon is agreed that godhood does not come easily. It takes years of strict disciple and faithful adherence to the doctrines of the church (the most important progress to godhood being the secret ceremonies and rituals that take place in the Mormon Temples). James White makes ample note of this observation in the quotation below.
The unbelieving Jews seen in this passage with murder in their hearts are hardly good candidates for exaltation to godhood. Furthermore, the Lord Jesus uses the present tense when He says, “You are gods.” So, obviously, He is not identifying His attackers as divine beings, worthy of worship by their eventual celestial offspring!20
Mormon Belief in Godhood
Mormonism does not regard the attainment of godhood as unreasonable since they believe that God and man are of the same race or species.21 The Mormon belief in the Fatherhood of God goes beyond the biblical teaching that the relationship of mankind to the Creator is that of a Father to a son. However, Mormon teaching believes that this Father relationship is quite literal. In other words, they believe that ontologically speaking both God and man are the same in terms of being.
Mankind is believed to be the literal offspring of the Father.22 Acts 17:28, 29 does state than mankind is the offspring of God, but this is an entirely different context than what Mormons would claim. Paul is arguing on common ground with the men of Athens. He states the oneness and common ancestry of all mankind as the creation of the one true God. Paul is not suggesting that God should be thought of in terms of the Greek pantheon; rather he is quoting from the Greek poets to counter the claim of the Athenians that they were special in the eyes of the gods because of their high philosophies. White comments on this misused passage as follows:
…the phrase “we are His children” could be used to support the idea that God has literal physical offspring. But again, the context keeps us from making this mistake. Paul’s point is not to teach that God is an exalted man, but that God is living and is not “an image formed by the art and thought of man,” made of silver and gold. Since men are living and thinking beings, and God is our Creator (remember the plain teaching that “Father” means “Creator” when we are referring to man’s being, as in Deuteronomy 32:6; Isaiah 64:8; Malachi 2:10), it follows that God cannot be a mere idol, but must be a living Being. We dare not go beyond this immediate context and end up contradicting everything else the Bible says about the nature of God.23
God is saying that in the past this idolatrous ignorance was overlooked because He was more concerned with repentance than judgment (cf. Acts 14:16; Rom. 3:25). However, to reject the Person and work of Jesus Christ will merit the judgment of God in the future for rejecting the only way of salvation in the present life (Acts 17:30, 31).
The Book of Mormon is in agreement with the Holy Bible in teaching that there is but one God (Alma 11:26-31). It also teaches that God is immutable (Morm. 9:9-11, 19; Moro. 7:22; 8:18); God is spirit (Alma 18:24-28, 33, 34; 22:9-11); and, God is triune (2 Ne. 31:21). Therefore, in teaching a plurality of gods, Joseph Smith deviated not only from the Bible, but also the Book of Mormon. Nevertheless, in 1844, He declared:
First, God Himself, who sits enthroned in yonder heavens, is a man like unto one of yourselves…. God Himself; the Father of us all dwelt on an earth the same as Jesus Christ himself did…. You have got to learn how to be gods yourselves.24
There is an obvious discrepancy here that extends even into Pearl of Great Price. The Book of Abraham was written approximately 1835 and the Book of Moses was written in 1830. Both of these books are authoritative books of the Mormon Church. Nevertheless, the Book of Moses (2:1, 3, 10, 25; 3:8) is clear that “I, God” created whereas the Book of Abraham (3:15; 4:3, 10, 25; 5:8) teaches that “the Gods” created the heavens and the earth.
The Book of Mormon also went through changes. Alma 13:40 in the 1830 edition declares that “the Lamb of God is the Eternal Father,” whereas the modern edition reads that “the Lamb of God is the Son of the Eternal Father.” This is an important change when one considers that Smith declared that the Book of Mormon was “revealed by the power of God” and translated correctly.25 The only explanation for the changes was Joseph’s Smith desire to support his teaching that man can become a god. This theological evolution of Mormon theology is curious when the original revelations given to Smith were claimed to be from God, and therefore, would be unchanging. White offers an important deduction.
When God reveals truth “X” about His nature and attributes, “X” will not become “false” tomorrow. While God’s means of dealing with His people over time may change, His revelation about who He is will not.26
Conclusion
Mankind is the special creation of God, since man alone is created in His image (Gen. 1:26). The idea of a “pre-mortal stage” is foreign to Scripture because it was in our mother’s wombs that God formed each and every human being (Ps. 139:13-18). It also true that sin is present at the moment of conception (Ps. 51:5; Rom. 5:12), and therefore, the teaching of Mormonism that after resurrection, faithful Mormons will attain godhood is false. Although redeemed mankind is transformed toward Christlikeness, this does not mean that will achieve godhood as the inheritance of the saints (Rom. 8:29; Rev. 1:5, 6). Man needs the grace of God for salvation, which nullifies any system of works (Jn. 1:12; 3:16; Rom. 10:9-13; Eph. 2:8, 9).
The Bible clearly teaches that there is only one true God (Deut. 6:4; Isa. 43:10; 44:8; 45:5). There was never a time that God was a man (Ps. 90:2; Hos. 11:9). Man can make gods out of angels, wood, statues, or even other men but they are still man-made and will never be God by nature (1 Cor. 8:4-6; Gal. 4:8). They are but counterfeits of the one true God (Jn. 5:44).
1 Joseph Smith taught, “Many men say there is one God; the Father, the Son and the Holy Ghost are only one God. I say that is a strange God…. All are crammed into one God according to sectarianism [Christianity]. It would make the biggest God in all the world. He would be a wonderfully big God—he would be a giant or a monster.” Joseph Fielding Smith, ed., Teachings of the Prophet Joseph Smith (Salt Lake City: Deseret Book Company, 1938), p. 372.
2 James E. Talmage, A Study of the Articles of Faith (Salt Lake City: Church of Jesus Christ of Latter-Day Saints, 1961), p. 529.
3 Milton R. Hunter, Gospel Through the Ages (Salt Lake City: Deseret Book Company, 1958), p. 104.
4 Bruce R. McConkie, Mormon Doctrine (Salt Lake City: Bookcraft, 1966), p. 321.
5 Joseph Smith, Doctrine and Covenants (Salt Lake City: The Church of Jesus Christ of Latter-Days Saints, 1974), p. 241.
6 Ibid., pp. 237, 670.
7 Smith, Teachings of the Prophet, p. 346.
8ichardson (New York: Macmillan, 1950), p. 97.
9 Walter Martin, The Maze of Mormonism, rev. ed. (Santa Ana: Vision House Publishers, 1978), p. 78.
10 David A. Reed and John R. Farkas, Mormons Answered Verse by Verse (Grand Rapids: Baker Book House, 1992), p. 54.
11 John Gill, Gill’s Commentary, Vol. 3 (London: William Hill, 1854), pp. 204-205.
12 Walter Martin, “You Shall Be As Gods,” in The Agony of Deceit, ed. Michael Horton (Chicago: Moody Press, 1990), p. 97.
13 It is not as Joseph Smith wrote: “In the beginning, the head of the Gods called a council of Gods; and they came together and concocted [prepared] a plan to create the world and people it.” Joseph Smith, History of the Church of Jesus Christ of Latter-Day Saints, Vol. 6 (Salt Lake City: Deseret Book Company, 1946), p. 308.
14 Albert Barnes, Notes, Explanatory and Practical on the New Testament: Luke—John, 2nd ed. (London: Blackie & Son, 1845), p. 304.
15 Ibid.
16 The use of the neuter pronoun, hen (“one”), indicates that the Father and Son are not one Person, but they are one in nature. The anarthrous form, theon (“God”), in John 10:34 indicates that the Jews understand that Jesus was talking about His nature and not His person. Albeit, it could be said that the Jews were drawing false conceptions of the unity of God from the Old Testament since they did not receive His claim of oneness with the Father.
17 William Hendriksen, Exposition of the Gospel According to John, Vol. 2 (Grand Rapids: Baker Book House, 1953), p. 128.
18 James E. Talmage, Jesus the Christ (Salt Lake City: Deseret Book Company, 1977), p. 501.
19 Official Mormon teaching is that mankind progresses through four stages. The first is the pre-mortal stage, or spirit existence, wherein spirit children are given the right to choose either good or evil. It is these pre-mortal choices that will help determine one’s later state. The second is the mortal stage wherein both body and spirit are joined together for life on earth. The third is a disembodied stage wherein spirits are separated from the body and dwell in the spirit world after death. The fourth is the immortal stage wherein the resurrected body and spirit are joined together eternally. Mormonism teaches that Adam’s fall was foreordained within the purpose of God and by that fall there were billions of pre-mortal and pre-existent spirits that were provided with mortal bodies.
20 James R. White, Is the Mormon My Brother? (Minneapolis: Bethany House, 1997), p. 156.
21 Parley P. Pratt, Key to the Science of Scripture (Salt Lake City: Deseret Book Company, 1978 [reprint]), p. 21; Milton R. Hunter, The Gospel Through the Ages (Salt Lake City: Stevens and Wallis, 1945), p. 107.
22 Craig L. Blomberg and Stephen E. Robinson, How Wide the Divide? (Downers Grove: InterVarsity, 1997), p. 18.
23 White, Mormon My Brother, pp. 162-163.
24 Joseph Smith, Times and Seasons, Vol. 5 (Nauvoo, 1844), pp. 613-614.
25 Smith, History of the Church, Vol. 1, p. 55.
26 White, Mormon My Brother, p. 41.
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