Mormonism and the nature of God/No man has seen God

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Mormonism and biblical statements that no man has seen God

Summary: It is claimed by some that the Bible teaches that God cannot be seen by mortals, and that therefore claims by Joseph Smith and others to have seen God the Father or Jesus Christ must be false. The most commonly used Biblical citation invoked by those who make this assertion is John 1:18, which reads “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”


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Question: How could Joseph Smith have seen God if the Bible says that God cannot be seen by mortals?

Numerous Biblical verses attest that God has been seen by select humans

Some Christians claim that the Bible teaches that God cannot be seen by mortals, and so claims by Joseph Smith and others to have seen God the Father or Jesus Christ must be false. However, numerous Biblical verses attest that God has been seen by select humans. John 1:18, which the critics use to argue otherwise, has been interpreted differently by early Christians to avoid the self-contradiction which the critics' reading creates for the Bible.

If God can say "I change not," (Malachi 3:6) and he has appeared to mortals in the past, as the Bible bears record, why would he change his tactics and refuse to appear to modern prophets?

The most commonly used Biblical citation invoked by the critics is probably John 1:18, which reads “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”

Early Christian author Irenaeus wrote in A.D. 180 that this scripture should be read “For "no man," he says, "hath seen God at any time," unless "the only-begotten Son of God, which is in the bosom of the Father, He hath declared [Him]."[1]

Interestingly, Joseph Smith's revision of the Bible agrees with Irenaeus' reading:

No man hath seen God at any time except he hath borne record of the Son . . .(italics represent changes in JST)

Irenaeus' "unless" (or Joseph's "except") makes all the difference. Irenaeus knew that righteous men had seen God in the past:

Furthermore, by adopting this approach, Irenaeus' interpretation of John 1:18 harmonized with the rest of the Bible and the qualifications which the Bible provides for those who may see God. The requirements are:

  1. Must be "of God" “Not that any man hath seen the Father, save he which is of God, he hath seen the Father.” (John 6:46.) Some critics will argue that only Jesus "is of God", but that position is unscriptural. Moses too was "of God"(Deuteronomy 33:1), as well as Samuel (1 Samuel 9:10), Shemaiah (1 Kings 12:22), and Elijah (1 Kings 17:24).
  2. Must have "peace and holiness" within you "Follow peace with all men, and holiness, without which, no man shall see the Lord" (Hebrews 12:14.)
  3. Must be pure in heart "Blessed are the pure in heart, for they shall see God" (Matthew 5:8.)

As the numerous Biblical references demonstrate, the idea of seeing God is hardly foreign to Hebrew or early Christian thought. There are also non-scriptural examples: Philo the Jew taught that the name Israel was compounded of 3 words “ish” “rah” “El”, which means “man seeing God;” this view is also found in the apocryphal Prayer of Joseph. [2] And, an early Christian document called the Clementine Homilies portrays the apostle Peter as agreeing with Irenaeus' view:

For I maintain that the eyes of mortals cannot see the incorporeal form of the Father or Son, because it is illumined by exceeding great light. . . . For he who sees God cannot live. For the excess of light dissolves the flesh of him who sees; unless by the secret power of God the flesh be changed into the nature of light, so that it can see light.[3]

Joseph Smith revealed the same essential truth (D&C 67꞉11

, D&C 84꞉22

).

It is the critics' view of John 1:18 that is novel and at odds with the earliest Christian understanding of the scripture, not Joseph Smith's.


Question: Does Doctrine and Covenants 84 say that one cannot see God without holding the priesthood?

This argument is fatally flawed by an improper interpretation of D&C 84:21-22 and also by not taking into account additional texts that were produced by Joseph Smith

Joseph Smith claimed that he saw God in 1820 and also claimed that he received the priesthood in 1829. However, in a text which he produced in 1832 (D&C 84꞉21-22

) it is said that a person cannot see God without holding the priesthood. Some have misinterpreted section 84 of the Doctrine and Covenants in an effort to destroy the testimony of Joseph Smith with regard to the reality of the First Vision. Their effort fails when the text is seen in its proper context and then compared with other writings that were prepared by the Prophet.

When D&C 84:21-22 is analyzed in context then an interpretation emerges that does not support the one proposed by the Prophet's critics. The relevant words read:

19 "And this greater [i.e., Melchizedek] priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.

20 Therefore, in the ordinances thereof, the power of godliness is manifest.

21 And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;

22 For without this no man can see the face of God, even the Father, and live."

The word "this" in verse 22 does not refer to the Melchizedek Priesthood, but rather to "the power of godliness"

The word "this" in verse 22 does not refer to the Melchizedek Priesthood, but rather to "the power of godliness." [4] One of the ordinances of the Melchizedek Priesthood is the bestowal of the gift of the Holy Ghost by the laying on of hands (see D&C 49꞉14

). As the Lord explained in an 1831 revelation, "no man has seen God at any time in the flesh, except quickened by the Spirit of God" (D&C 67꞉11

).

Moses was transfigured in order that he could see God and endure his presence

An example of this happening is seen in the Pearl of Great Price where it is recorded that Moses "saw God face to face, and he talked with Him, and the glory of God was upon Moses; therefore Moses could endure His presence" (Moses 1꞉2

). Moses confirmed that it was because he was transfigured by the glory of God that he did not die when he saw the Lord's face while in mortality (see Moses 1꞉11

). The Lord verified to Moses in yet another text that sinful mortals cannot see His face and live (see JST Exodus 33:20).

Joseph Smith recorded that he was "filled with the Spirit of God" during the First Vision

This brings us to the case of Joseph Smith in 1820. In the earliest known account of this heavenly manifestation (written in 1832 - the same year as D&C 84) the Prophet made note of the fact that when the experience began a pillar of fire rested down upon him and he was "filled with the Spirit of God." Once the heavens were opened the Savior appeared and said, "Joseph, my son, thy sins are forgiven thee." The Redeemer tied these elements together in a Book of Mormon passage where He informed a multitude of His disciples that certain persons would be "visited with fire and with the Holy Ghost, and shall receive a remission of their sins (3 Nephi 12꞉2

). Since the Prophet's experience followed the same pattern, it is reasonable to believe that this is what happened to him in the Sacred Grove.

There are two further pieces of evidence pointing to the conclusion that Joseph Smith was transfigured during the First Vision event. First, there is Orson Pratt's 1840 recounting of the incident wherein he relates that the pillar of fire or light "continued descending slowly, until it rested upon the earth, and [Joseph Smith] was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system." [5] Joseph noticed that there was some sort of change wrought upon his body and it was of an extraordinary nature—something he was apparently not accustomed to. Second, we find a parallel between what happened to Moses after his transfiguration and that which happened to young Joseph after his theophany ended. In Moses chapter 1 we read:

9 "And the presence of God withdrew from Moses, that His glory was not upon Moses; and Moses was left unto himself. And as he was left unto himself, he fell unto the earth. [10] And it came to pass that it was for the space of many hours before Moses did again receive his natural strength like unto man."(Moses 1꞉9-10

)

In the Charles Walker account of the First Vision, it is indicated that Jesus touched Joseph's eyes in order for him to be able to see him

Diary of Charles Lowell Walker, as told by John Alger:

2nd Feb Thurs [1893] Cold and chilly. Attended Fast Meeting.... Br John Alger said while speaking of the Prophet Joseph, that when he, John, was a small boy he heard the Prophet Joseph relate his vision of seeing The Father and the Son, That God touched his eyes with his finger and said “Jospeh this is my beloved Son hear him.” As soon as the Lord had touched his eyes with his finger he immediately saw the Savior. After meeting, a few of us questioned him about the matter and he told us at the bottom of the meeting house steps that he was in the House of Father Smith in Kirtland when Joseph made this declaration, and that Joseph while speaking of it put his finger to his right eye, suiting the action with the words so as to illustrate and at the same time impress the occurence on the minds of those unto whom He was speaking. We enjoyed the conversation very much, as it was something that we had never seen in church history or heard of before.[6]

In three of the Prophet's retellings of the First Vision story he mentions that he too lost his strength and fell to the earth

1838 Main Text and Note B
"When I came to myself again I found myself lying on my back looking up into heaven; When the light had departed I had no strength, but soon recover[ed] in some degree."
1843 David N. White Interview
"when I came to myself, I was sprawling on my back and it was some time before my strength returned."
1844 Alexander Neibaur Diary
"I endeavored to arise but felt uncom[monly] feeble."

Some early Christian authors saw things in the same way as Joseph

For example, in an early Christian document called the Clementine Homilies the apostle Peter is portrayed as agreeing:

For I maintain that the eyes of mortals cannot see the incorporeal form of the Father or Son, because it is illumined by exceeding great light. . . . For he who sees God cannot live. For the excess of light dissolves the flesh of him who sees; unless by the secret power of God the flesh be changed into the nature of light, so that it can see light.[7]


Question: Why did Jesus say “Never have I showed myself unto man whom I have created” to the Brother of Jared, when Enoch and others had already seen Jehovah face to face?

We know that at least Adam and Enoch had already seen or walked with God or Jehovah by the time that He showed himself to the Brother of Jared

In Ether 3:15, the premortal Jesus Christ is speaking to the Brother of Jared:

15 And never have I showed myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image? Yea, even all men were created in the beginning after mine own image.

However we know that at least Adam and Enoch had already seen or walked with God or Jehovah by this time. Adam’s experience is described in D&C 107:53-54

53 Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing.

54 And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the prince, the archangel.

Enoch’s experience is described in Moses 7:4

4 And I saw the Lord; and he stood before my face, and he talked with me, even as a man talketh one with another, face to face; and he said unto me: Look, and I will show unto thee the world for the space of many generations.

The key words here that provide multiple interpretations are: “myself”, “showed” and “man”

So what was unique about the Brother of Jared’s experience which would explain the phrase “Never have I showed myself unto man whom I have created”. The key words here that provide multiple interpretations are: “myself”, “showed” and “man”.

Interpretation 1: “Myself” refers to the true identity of Jesus Christ

Kent P Jackson said:

The uniqueness of this situation lies in the fact that Jehovah appeared to Mahonri Moriancumer in his role as Jesus Christ--rather than as the Father. Never before, as far as we can tell from the scriptures, had Jesus Christ shown himself unto man. (And, interestingly, nowhere else in the scriptures do we have a clear example of Jehovah appearing as Jesus until his coming in the flesh.) As Moroni reported, "Having this perfect knowledge of God, he could not be kept from within the veil; therefore he saw Jesus" (Ether 3:20). To the brother of Jared, Christ revealed his complete nature: God who would become Man--Jehovah, the Father, who would become Jesus, the Son.

Perhaps the unprecedented nature of this appearance is a reason why the Lord commanded that the account not be made known in the world until after his mortal ministry (Ether 3:21). [8]

This is supported by verse 14 in Ether 3:

Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters.

Interpretation 2: “Showed” means fully showing his spirit body

President Joseph Fielding Smith said:

I have always considered Ether 3:15 to mean that the Savior stood before the Brother of Jared plainly, distinctly, and showed him his whole body and explained to him that he was a spirit. In his appearance to Adam and Enoch, he had not made himself manifest in such a familiar way. His appearances to earlier prophets had not been with that same fulness.

The scriptural accounts of talking face to face and of walking with God should not be interpreted in the sense that the Savior stood before those prophets and revealed his whole person. That he may have done so at later periods in the cases of Abraham and Moses is possible, but he had not done so in that fulness in the antediluvian days. For the Brother of Jared he removed the veil completely. He had never showed himself to man before in the manner and way he did to that prophet. [9]

Interpretation 3: “Man” refers to the unbelieving man

Jeffrey R. Holland said:

"One possibility is...that the reference to 'man' is the key to this passage, suggesting that the Lord had never revealed himself to the unsanctified, to the nonbeliever, to temporal, earthy, natural man. The implication is that only those who have put off the natural man, only those who are untainted by the world-in short, the sanctified (such as Adam, Enoch, and now the brother of Jared)-are entitled to this privilege. "Some believe that the Lord meant he had never before revealed himself to man in that degree or to that extent. This theory suggests that divine appearances to earlier prophets had not been with the same 'fulness,' that never before had the veil been lifted to give such a complete revelation of Christ's nature and being…

"A final explanation-and in terms of the brother of Jared's faith the most persuasive one-is that Christ was saying to the brother of Jared, 'Never have I showed myself unto man in this manner, without my volition, driven solely by the faith of the beholder.' As a rule, prophets are invited into the presence of the Lord, are bidden to enter his presence by him and only with his sanction. The brother of Jared, on the other hand, seems to have thrust himself through the veil, not as an unwelcome guest but perhaps technically as an uninvited one. Said Jehovah, 'Never has man come before me with such exceeding faith as thou hast; for were it not so ye could not have seen my finger. . . . Never has man believed in me as thou hast.' (v. 9,15) Obviously the Lord himself was linking unprecedented faith with this unprecedented vision. If the vision itself was not unique, then it had to be the faith and how the vision was obtained that was so unparalleled. The only way that faith could be so remarkable was its ability to take the prophet, uninvited, where others had been able to go only with God's bidding.

"That appears to be Moroni's understanding of the circumstance when he later wrote, 'Because of the knowledge [which came as a result of faith] of this man he could not be kept from beholding within the veil. . . . Wherefore, having this perfect knowledge of God, he could not be kept from within the veil; therefore he saw Jesus.' (v. 19)" [10]


Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "Can a Man See God? 1 Timothy 6:16 in Light of Ancient and Modern Revelation"

James Stutz,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (2014)
Joseph Smith’s First Vision is a favorite target of critics of the LDS Church. Evangelical critics in particular, such as Matt Slick of the Christian Apologetics and Research Ministry, seek to discredit the First Vision on biblical grounds. This article explores biblical theophanies and argues that Joseph’s vision fits squarely with the experience of ancient prophets, especially those who are given the rare blessing of piercing the veil of light and glory, the Hebrew kabod, that God dwells within.

Click here to view the complete article

To see citations to the critical sources for these claims, click here

Notes

  1. ↑ Irenaeus, "Against Heresies," in Chapter 6 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:427. ANF ToC off-site This volume
  2. ↑ Charles A. Gieschen, Angelomorphic Christology: Antecedents and Early Evidence (Leiden; New York; Köln: Brill, 1998), 139.
  3. ↑ Apostle Peter (attributed), "Clementine Homilies," in 17:16 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)8:322–323. ANF ToC off-site This volume
  4. ↑ Stephen E. Robinson and H. Dean Garrett, A Commentary on the Doctrine and Covenants: Volume Three (Salt Lake City: Deseret Book, 2004), 32-33.
  5. ↑ Orson Pratt, An Interesting Account of Several Remarkable Visions (Edinburgh, Scotland: Ballantyne and Hughes, 1840), 5. off-site off-site Full title GL direct link
  6. ↑ Karl Larson and Katharine Miles Larson, eds., Diary of Charles Lowell Walker (Logan, UT: Utah State University Press, 1980), 2:755–56 [recorded 2 February 1893]
  7. ↑ Apostle Peter (claimed), "Clementine Homilies," in 17:16 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)8:322–323. ANF ToC off-site This volume
  8. ↑ Kent P. Jackson. 1990. "Never Have I Showed Myself unto Man": A Suggestion for Understanding Ether 3:15a. [ONLINE] Available at: http://www.mormonismi.net/kirjoitukset/byu_jumala.shtml. [Accessed 6 December 2016].
  9. ↑ Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. (Salt Lake City: Bookcraft, 1954-56), 1:37
  10. ↑ Christ And The New Covenant, p. 21-23
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