Dual Meanings In Scripture

Often in scripture the reader encounters passages with two meanings. I used to struggle with these, wondering does it mean this, or does it mean that? I always wanted to pin down the symbolism especially. But the more I have read, the more I seem to be content with a more global approach.

This is especially true with Isaiah. He can be talking about premortal councils, and then two verses later, he's switched to the Millennium. An example of this would be Isaiah 7 where it says, "Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel" (Isaiah 7:14). We all know this to be a prophecy of Christ, and the name Immanuel could be no other as it means "God with us." But in context, this chapter is about Syria and Ephraim, the Northern Kingdom, who have formed an alliance to go against Judah. Two verses later, Isaiah is speaking about about short-term events, as he prophesies, "For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings" (v. 16). This part of the prophecy has to take place within nine years, allowing the virgin to conceive, bear the child, and having the child reach the years of accountability at age 8. So perhaps we have two virgins spoken of.

We have another example of dual meaning in the Book of Mormon. One verse, marking the time of the Savior's crucifixion, states, "And there was not any man who could do a miracle in the name of Jesus save he were cleansed every whit from his iniquity—" (3 Nephi 8:1). So does it mean one could not do a miracle in the name of Jesus unless he was cleansed of sin first, or does it mean that it is impossible to perform a miracle without that miracle having a cleansing effect on those involved? The answer is yes and yes. Both meanings apply.

I've learned it pays to read verses in their context. So we have another dual meaning in King Benjamin's speech, which is written chiastically with the most important focus of the message given in the central chapter, which is Mosiah chapter 3.

Of course the heart of the Gospel is the Atonement of Jesus Christ, and that is the central theme in Mosiah 3. By the way, we are given added insight into the false charges filed against Jesus, which have been brought to light by historical records and non-Biblical sources that suggest that one of the main charges filed against the Savior was that he allegedly used so-called "black magic" to perform miracles. These ideas are not well developed in the Bible, but the Book of Mormon gives the historical background that "they shall consider him a man, and say that he hath a devil, and shall scourge him, and shall crucify him" (Mosiah 3:9)

Then we are given profound doctrinal teachings about the Atonement and who it covers: those "who have died not knowing the will of God concerning them, or who have ignorantly sinned" (Mosiah 3:11). But there is another group spoken of, and that is little children. We often speak of those who die before the age of accountability as receiving celestial glory automatically since they cannot know good from evil. But the Book of Mormon corrects this false approach as it teaches, "And even if it were possible that little children could sin they could not be saved; but I say unto you they are blessed; for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins" (Mosiah 3:16). They still experience the effects of the Fall, being born into mortality, and as part of this fallen state, they are cut off from the presence of God, speaking as if no atonement had taken place.

Then comes one of those famous, oft-quoted verses:

"For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father" (Mosiah 3:19).

The phrase "putteth off" in scripture means to change clothing (see 1 Samuel 17:39 as Saul gives David a coat of armor to fight Goliath and he takes it off since he has not proven it, and is clothed as a shepherd with a staff and five smooth stones). So the other half of this equation is in Galatians as Paul says, "For as many of you as have been baptized into Christ have put on Christ" (Galatians 3:27). By the way, the Greek word for "put on" is enduo, where we get the word endowment. We "put off" the natural man and "put on" Christ.

Going back to the Mosiah verse, does it mean that we become saints and put off the natural man by taking on childlike attributes, such as being submissive, meek, humble, patient, full of love, etc., or does it mean we put off the natural man by being like a child in that we allow ourselves to be ransomed by the blood of Christ, which atones for our sins? In the chapter context, it seems a more atonement centered concept would apply here. But the final answer is still yes and yes--both meanings apply.