Mormon Articles

• Mormonism Proper
  • Introduction
  • What is Mormonism?
  • The Jesus-Satan Brotherhood?
  • Piecing Together the First Vision
  • Praise to the Man
  • Did Polygamy Die With Woodruff's Manifesto?
  • Temple Square: Some 2011 Observations
• Mormonism Abusing the Bible
  • Luke 24:32
  • James 1:5
• Contrasts & Comparisons
  • The Independence of God
  • The Self-Existence of God
  • God's Infinity
  • Theosis of the Early Church Fathers
  • Yes, A Different Jesus
• When Mormon Authorites Speak
  • Jeffrey Holland on the Trinity
  • Russell Ballard Misleads U.S. News & World Report
  • Robert Millett Addresses Mormon Criticism
  • Daniel Peterson Misleads on Book of Mormon history
• Book & Movie Reviews
  • September Dawn: Movie
• Glenn Beck
  • Seven Wonders
  • Twelve Values
    • 1. Honesty
    • 2. Reverence
    • 3. Hope
    • 4. Thrift
    • 5. Humility
    • 6. Charity
    • 7. Sincerity
    • 8. Moderation
    • 9. Hard Work
    • 10. Courage
    • 11. Personal Responsibility
    • 12. Friendship

 

 

 

 

 

 

Video & Audio on Mormonism

• Mitt Romney for President?
• Mormons & Scouting in North Carolina

 

Mormonism Abusing the Bible: James 1:5

Paul Derengowski

 

How many times have you met a member of the Mormon Church that you have asked a particular question involving Mormon beliefs, that when the member did not know the answer, immediately resorted to quoting James 1:5 from the Bible?  James 1:5 states, "But if any of you lacks wisdom, let him ask God, who gives to all men generously and without reproach, and it will be given him" [NASB].  Joseph Smith was the first to abuse James 1:5 when inquiring which church to join when he was fourteen years-old.1

I was at this time in my fifteenth year…During this time of great excitement, my mind was called up to serious reflection and great uneasiness; but, though my feelings were deep and often poignant, still I kept myself aloof from all these parties [Methodists, Presbyterians, Baptists], though I attended their several meetings as often as occasion would permit….In the midst of this war of words and tumult of opinions, I often said to myself, what is to be done?  Who of all these parties are right; or, are they all wrong?  If any one of them be right, which is it, and how shall I know it?  While I was laboring under extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse…2

Joseph went on to report that God told him not to join any of the churches since "they were all wrong."  Instead, God would allegedly send an angel, Moroni, to him, which would then guide him to some golden plates that Joseph would "translate" into the Book of Mormon, which ironically would supersede the Bible in authority.  Smith would start the Mormon Church, which would become "the only true and living church upon the face of the whole earth" (D&C 1:30), and the rest is history, so to speak.

Yet, ever since Smith's first abusive mishandling of James 1:5 to discredit all Christian churches, as well as exalt Mormonism, Mormons have abused the same reference to avoid answering difficult questions about Mormonism itself, or to try to lend credibility to the Book of Mormon as a legitimate historical record, or even to argue for the existence of a Heavenly Mother and daughter.3  Therefore, this paper will serve to explain just what James was talking about in 1:5, as well as point out some of the flaws and abuses that Mormons propagate ever time they refer to it to justify their claims.

What Was James Thinking?

The context of James 1:5 actually begins in verse 2.  James is writing to a non-specific group of Messianic Jews who had been dispersed abroad (v. 1), and he starts out by telling them to, "Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance."  Trials, testing, and temptations (cf. vv. 12-13) are the themes around which the context of chapter 1 is built.  They are common themes that have been a part of Jewish culture from the days of Abraham all the way through the Old Testament narratives into the New Testament.  Jesus taught that persecution was a part of the Christian life, it was a part of what happened with the OT prophets (Mt. 5:10-12), and something to be expected (Jn. 15:20).  In fact, Jesus predicted that a day would come when there would be those who would kill Christians, and then think they were rendering God a service (Jn. 16:2).  Therefore, the context leading up to verse 5 is the trial and testing of one's Christian faith.

In verse 4 James encourages his readers to "let endurance have its perfect result, that you may be perfect and complete, lacking in nothing."  In other words, James desires that these Jewish Christians persevere amidst the trials, for through perseverance one's faith matures.  The idea of maturity coincides with Jesus' admonition in Matthew 5:48 where he preached, "Therefore you are to be perfect, as your heavenly Father is perfect."  Later the apostle Paul exhorted the Romans to persevere amid tribulations, "knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope" (Rom. 5:3-4).  Adamson argues that James "…continues the OT idea of perfection as a right relationship to God expressed in undivided obedience and unblemished life."4  All of the preceding discussion about trials, tribulations, and eventually testings, coupled with the idea of perseverance and Christian maturity are building up to verse 5.

Verse 5 is directly tied to the previous opening verse by the conditional subordinate conjunction Eiv de,, which is followed by a present active imperative verb (aivtei,tw), which simply means that the Jewish Christians to whom James was writing were going to experience a lack of wisdom in how to handle the trials they were either undergoing or were about to undergo.  In that case, they were to ask God for wisdom on how to handle the situation.  It needs to be emphasized that wisdom, not knowledge, is what James desires these Christians to have.  The difference being that knowledge is about the facts; wisdom is about how to use the facts efficiently so that the desired goal—in this case, perseverance unto Christian maturity—is attained.  Petition is to be made to God, "who gives to all men generously and without reproach."

Verses 6-8 round out the immediate context involving verse 5, by warning the reader that if one asks God for wisdom amid trials, that it be done "in faith, without any doubting."  To doubt (Gr. diakri,nein) is used 19 times in the NT and three times in the Septuagint (Heb. jp;v'; 1 Kg. 3:9; 1 Chr. 26:29; Eze. 44:24) and can mean "to judge," "to distinguish," "to contend," "to dispute," or in the case of James, to doubt, hesitate, or waver.  James' kind of doubter is as unstable as the turbulent sea, tossed to and fro by whatever wind of change there might be.  "The diakrino,menoj [doubter] is the one who has no certainty as regards either his judgment or his action, who does with a bad conscience what he cannot refrain from doing, who is inwardly at odds with himself."5

Therefore, the overall context of James 1:5 is set within the frame of trial and tribulation, and James is encouraging the Jewish Christians he is writing to endure the troubles whereby their faith would mature.  When they are without the wherewithal of what to do to endure the trials, then they are instructed to ask God for wisdom, so that they can endure.  Yet, they are not to be double-minded (Gr. di,yucoj) about it when they do.  So, how does such a view contrast with the Mormon abuse of the passage?  Lets take a look and see.

What Was Joseph Thinking?

Clearly from Joseph Smith's testimony he plucked James 1:5 out of thin air to support a pretext that he had already decided upon long before he ever walked out into the woods to put God to the test rather than, as seen above, to endure one.  Joseph got caught up in all the religious fervor of his day—he lived in the "burned over district" of upstate New York, where one revival after another, put on by an assortment of charismatic preachers, took place—and instead of carefully exegeting James 1:5 in the context it was given, he stripped it from its context and gave it a meaning that James never intended.

The first error Joseph committed was to fail to observe that what he was feeling was hardly the same thing that the Jewish Christians were enduring.  Joseph was merely confused, probably because (1) he was fourteen and immature, and (2) he had no practical theological training or understanding of what was going on.  The Jewish Christians, on the other hand, were running for their lives.  In order for Joseph's whimsical interpretation to be correct, then he would have had to be undergoing the same kind of life and death suffering that the Jewish Christians were undergoing.  That was not the case, though.  And given the lateness of his "official" testimony, having been culled from several different testimonies which the Mormon Church sanitized for public consumption, then it is safe to say that even his apparent confusion over the matter concerning the churches was more of a mirage than a reality.6

Joseph's second error is seen in what exactly he was inquiring about.  He tells us "My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join" (History 1:18).  Although he does state that he needed wisdom how to act, what Joseph was looking for had nothing to do with wisdom.  What Joseph wanted was knowledge.  He wanted "to know" (1) which one of the Christian sects was right, and (2) which one to join.  He is pursuing the facts, and he believes with God's help, he can acquire them.  Yet, once again, that is not what James 1:5 is about.  It is not about pursuing facts.  It is all about accruing the needed wisdom from God to be able to endure trials and tribulations.  The Jewish Christians were already a part of the Christian body, so they are not interested in which church to join.  They were already a part of the church.  Joseph, on the other hand, was not a part of Christianity to begin with, except for an occasional cameo appearance at a Methodist or Presbyterian Church that his parents casually attended.  So, his whole inquiry has nothing to do with wisdom, but knowledge, and his appeal to James 1:5 is misguided, if not purely pretentious.

Heavenly vs. Earthly Wisdom

It needs to be mentioned that James not only spoke of wisdom in chapter 1 of his letter. He also writes concerning it in chapter 3. The reason why this is important is that he contrasts the difference between what is termed wisdom "from above," or heaven, and wisdom that is "earthly, natural, demonic" (3:15). When further contrasted with Joseph Smith's doctrines and behavior, it becomes crystal clear that even if Joseph Smith went looking for wisdom (which he did not), what he came back with was totally inconsistent with James' description of wisdom, but with the rest of the biblical message as well.

James tells us in verses 13-18,

13 Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom. 14 But if you have bitter jealousy and selfish ambition in your heart, do no be arrogant and so lie against the truth. 15 This wisdom is not that which comes down from above, but is earthly, natural, demonic. 16 For where jealousy and selfish ambition exist, there is disorder and every evil thing. 17 But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. 18 And the seed whose fruit is righteousness is sown in peace by those who make peace.

The differences between heavenly and earthly wisdom are quite distinct. Heavenly wisdom first of all produces "good behavior," or literally that which is "sound," "beautiful," or "fit." The Christian life, in other words, speaks louder than words. It is not self-centered or concerned with promoting one's person, but is "pure" (a`gno,j) or "sanctified" or holy, free from sin, in its motives and thoughts, "peaceable" (eivrhniko,j) in its actions toward others (cf. Rom. 12:18), "gentle" (evpieikh,j) in the sense of being kind, forbearing, and courteous. Moreover, the wise Christian is "reasonable" (euvpeiqh,j) or compliant in the sense that one knows one's role in the Christian church and does not try to buck the system by illicitly jumping rank. Then wisdom is marked by fullness of mercy (mesth. evle,ouj) and "good fruits" (karpw/n avgaqw/n), as opposed to insensitive harsh condemnation and deeds that do not benefit anyone. Heavenly wisdom is characterized by "unwavering" (avdia,kritoj) or indivisibility of mind; one's decision-making lacks prejudice, but is stable, and untainted by hypocrisy (avnupo,kritoj). It is genuine and sincere, lacking any pretence of two-facedness. Finally, James sums up his case for heavenly wisdom with what amounts to a tautology. The wise seed sower, who is intent on bringing forth fruit consistent with what is right, sows his seed in peace in order to "make peace." It is a kingdom ideal spoken of by Jesus himself when he taught, "Blessed are the peacemakers, for they shall be called sons of God" (Mt. 5:9).

When we turn the person of Joseph Smith, however, the things that he taught and the life that he lived, it becomes crystal clear that the kind of "wisdom" he exemplified had nothing do with representing heaven. Shortly after receiving an answer to his prayer, in response to his distorted understanding of James 1:5, he immediately denounced all the Christian churches as "wrong," their creeds were "an abomination," and the "professors were all corrupt." Then he set out on a career which led him from being a self-proclaimed "prophet," to a General of his own militia, to a King over Israel, and even to ambitions of becoming President of the United States, until God cut his life short amid a hail of bullets in a Carthage, Illinois jail. He egoism played out further when he took multiple women and girls as his wives, with several of the women already married to men in his coterie, and at least nine of the girls being in their teens (with the youngest being 14), when he was in his mid-to-late thirties. Moreover his doctrines clearly violated biblical precedent in terms of false prophecy and teaching (Dt. 13:1-5; 18:22; Gal. 1:1-6). In essence, the wisdom that Joseph Smith demonstrated through his twisted understanding of James 1:5 had everything to do with the earth, nature, and the demonic, and absolutely nothing to do with heaven. He was a narcissistic rabble-rouser who lived a perverse and inconsistent life of treachery, vindictiveness, arrogance, and foolishness. He knew no peace because did not know the Prince of Peace, and everywhere he went it was only a matter of time before peace left the community.

Concluding Thoughts

Mormons love to tout how much they love and respect the Bible.  Yet it does not take much to see just how faulty such testimony is when it comes times to interpret it.  Rather than exploring the full context of any biblical passage to try and understand what the author intended, the context is ignored in favor of a preconceived notion stemming from Mormon doctrine, which is then foisted upon the Bible to try and make it say something that the author never intended.  Such is what has happened with James 1:5.  James is talking about enduring trials during persecution, and the Mormons wish to abuse the verse to validate whatever notion they might have about Mormonism.

The best way to approach such an inequity when discussing James 1:5, or any other biblical passage, when a Mormon states that thus and such a verse means whatever, is to simply get out the Bible and have the Mormon read the particular passage under discussion, in light of it surrounding context.  Since the Mormon is either mal-informed or misinformed concerning the basic of proper Bible interpretation, then it is incumbent upon the Christian to show and tell the Mormon those necessary observations that not only prove the Christian's interpretation is correct, but where the Mormon's is incorrect.  That may entail having to write down a short list of observations as well.

Two other things are needed to prevent the Mormon from abusing the Bible in your presence, and that is courage and persistence.  Too often lacks the former, in part because of the politically correct climate in which we live, where no one wants to offend anyone on anything, despite the necessity of speaking the truth in the face of abject error.  Persistence is frequently disparaged as something stemming from "hate" or "bigotry," and no one wants to be considered as someone who "hates" or is a "bigot."  Please remember, though, that those who loosely throw around terms like "hate" and "bigot" are (1) usually involved in a cult, and they use such terms as thought-stoppers, and (2) engaged in hatred and bigotry themselves, since they cannot tolerate the truth.  Nevertheless, both courage and persistence are prerequisites if one desires to not only stand for the truth of God's Word, but to disallow the Mormon, who only wants to abuse it, from establishing an unbiblical precedent leading to a faulty interpretation of Scripture.

Yet, if Mormon persists in his ungodly interpretation of James 1:5, or any other biblical verse or passage, and he will not heed your correction, then there is no need to keep "casting pearls before swine."  Simply move on and warn others about the Mormon deception and abuse, and pray that the obstinate Mormon's heart will be changed one day, where he will be able to see and listen.  If he does, then that will be at least one more person who was rescued from the deception of Joseph Smith.  If he does not, then you may rest secure in knowing that you did all that you could, and that because of the Mormon's hardness of heart and devilish beguiling that started with Smith, that person will receive his just reward alongside the rest of the deceivers in the place originally "prepared for the devil and his angels" (Mt. 25:41).

References

©2009 Christian Apologetics Project. All Rights Reserved.