The Bible, Mormon Scripture, and the Rhetoric of Allusivity by Frederick J.;

Author:Frederick, J.;
Language: eng
Format: epub
Tags: undefined
Publisher: Fairleigh Dickinson University Press
Published: 2012-08-15T00:00:00+00:00

2. Grace for Grace

A second Johannine expansion is found in Helaman 12, a lament inserted by Mormon in the middle of the violent encounters between the Gadianton Robbers and the Nephites in chapter 11 and the prophecies of Samuel the Lamanite in chapters 13–15. Mormon specifically identifies the unfaithfulness of the Nephites, who “do forget the Lord their God and do trample under their feet the Holy One” (Hel. 12:2). Mormon states that he hopes “all men might be saved,” but is aware that “in that great and last day there are some which shall be cast out, yea, which shall be cast off from the presence of the Lord” (Hel. 12:25). Throughout this chapter, Mormon grapples with the idea of salvation, who will be saved and who will not, and what issues factor into a determination of salvation. It is in the midst of this discussion that Mormon makes the statement that “And may God grant in his great fullness that men might be brought unto repentance and good works, that they might be restored unto grace for grace according to their works” (Helaman 12:24).

This phrase provides readers with one of the most significant usages of the Johannine Prologue, for while it appears only here in the Book of Mormon it will place a crucial role in understanding D&C 93 of the Doctrine and Covenants. “Grace for grace” is unique to John, appearing only in John 1:16, where its meaning remains “a bone of contention” among Johannine scholars.[16] Lexically, the Greek preposition ἀντὶ usually signifies “instead of/in place of” and thus connotes a sense of “replacement.”[17] This interpretation raises the question of why Jesus would be replacing one “grace” with another “grace.” For this reason, Johannine scholars often attempt to find different meanings for ἀντὶ. Ruth Edwards suggests five possible interpretations: 1) opposite, in front of; 2) instead of, in place of; 3) in return for; 4) corresponding to; 5) upon, in addition to.[18]

Scholars differ as to which one they prefer. Herman Ridderbos states that “More appealing is the view that interprets that ‘grace for grace’ accumulatively,”[19] thus demonstrating a preference for #5.[20] C. K. Barrett also prefers to interpret χάριν ἀντὶ χάριτος as a statement of accumulation, but also sees relevance in #3: “The meaning of this phrase seems to be that Christian life is based at all points upon grace; as it proceeds one grace is exchanged only for another.”[21] Thomas Brodie favors #2: “The idea that the text is concerned with the transition and continuity between the old order and the new is confirmed by what follows” and “suggests that the grace of the incarnation replaces or surpasses the grace (hesed) of the OT.”[22] Keener, while believing that the “most likely” interpretation is that of Jesus’ grace “superseding that of the old covenant,” does acknowledge an additional possibility of “Christ’s grace matching ours” and that “other texts may suggest that the phrase signifies a compensatory exchange.”[23] Also noting the potential of #3 is Peter Phillips, who

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