Does Isaiah 6:3 teach Trinitarianism?

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. (Isa 6:3)

While not a common argument in favour of Trinitarianism, it is not rare to hear some Trinitarians cite as evidence of the Trinity the three-fold repetition of קָדוֹשׁ ("holy") in this verse as being predicated upon three divine persons (notwithstanding "his glory" [Heb. כְּבוֹדוֹ] being third person singular, not plural, indicating a single person is in view within the Hebrew text [same holds true for the LXX which renders the Hebrew as τῆς δόξης αὐτοῦ, literally "the glory of him"]).

Alva Huffer, a systematic theologian of the Church of God, Abrahamic Faith (General Conference), wrote the following which soundly refutes this "argument" for Trinitarianism:

Isaiah 6:3. The seraphim adore God by crying to one another, “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” The fact that God’s attribute of holiness is repeated three times in the seraphim’s adoration does not indicate the reference is made to three persons of a trinity sitting upon a throne. The word “holy” is repeated three times for emphasis. It means that God is most holy.

Repetition for emphasis is a common practice among Scripture writers. Note the following examples. “O earth, earth, earth, hear the words of the Lord” (Jer. 22:29). Did Jeremiah teach a trinity of earth? Certainly not! “I will overturn, overturn, overturn, it: and it shall be no more until he come whose right it is; and I will give it him” (Ezek. 21:27). God declared that the kingdom of Israel would be suspended and the throne of David overturned. This would remain in effect until the Messiah came to reign as king. In this verse, the word “overturn” is repeated three times for emphasis. (Alva G. Huffer, Systematic Theology [Oregon, Illin.: The Restitution Herald, 1960], 75)

Creation out of nothing in 2 Clement?

For he called us when we were not and it was his will that out of nothing we should come to being. (2 Clement 1:8)

The phrase translated as "out of nothing" is the Greek phrase εκ μη οντος. While often taken as evidence of creation ex nihilo at an early date (2 Clement is dated to the middle of the 2nd century CE), this is not what many scholars believe the phrase to mean. Commenting on this text, Jeffrey Russell, professor of History at the University California, Santa Barbara, wrote:

It is not clear what Clement meant by "from nothing." He used the phrase εκ μη οντος rather than εξ ουκ οντος. Since μη is a conditional negative rather than the absolute negative ουκ, it is likely that he did not mean ex nihilo, but rather from unformed matter, υλη, which both Clement and the Neoplatonists regarded as almost total nonbeing. In such systems, the ore real a thing is the more spiritual it is; the less real it is, the more material it is. Matter is, as Gilson once put it, tottering on the verge of unreality. This idealism is philosophically the exact opposite of the materialism prevalent in western culture today. (Jeffrey Burton Russell, Satan: The Early Christian Tradition [Cornell University Press, 1981], 109 n. 8; emphasis in original)

Λογιζομαι in texts contemporary with the New Testament, Part 3: The Apostolic Fathers

This is part 3 of a series examining the use of λογιζομαι in Greek literature contemporary with the New Testament. Click here for part 1 and here for part 2.

This post will deal with the use of the term in the Greek texts of the Apostolic Fathers. The English text used is that of Kirsopp Lake, ed. The Apostolic Fathers (2 vols.); the Greek text I used is based on the Greek text of Lake (available on Bibleworks 10). Any alternative translation will come from Shaff’s Ante-Nicene Fathers (10 vols).

And again he says, "God led forth Abraham, and said to him, 'Look up to the Heaven and number the stars, if thou canst number them; so shall thy seed be.' And Abraham believed God, and it was counted (λογιζομαι) unto him for righteousness." (1 Clement 10:6 [Clement is using Gen 15:6, which, while often used in support of forensic justification, does not have this meaning unless one engages in eisegesis--only by accusing Clement of similar eisegesis can one claim that this is in support of forensic justification; see here for further evidence that Clement did not hold to Sola Fide])

"Lord, who has believed your report, and to whom was the arm of the Lord revealed? We declared him before the Lord as a child, as a root in thirsty ground; there is no form in him, nor glory, and we saw him, and he had neither form nor beauty, ut his forms were without honour, less than the form of man, a man living among stripes and toil, and acquainted with the endurance of weakness, for his face was turned away, he was dishonoured, and not esteemed (λογιζομαι). He it is who beareth our sins, and is pained for us, and we regarded (λογιζομαι) him as subject to pain, and stripes and affliction. (1 Clement 16:3-4)

For this reason shall he inherit many, and he shall share the spoils of the strong; because his soul was delivered to death and he was reckoned (λογιζομαι) among the transgressors. (1 Clement 16:13)

For it is written, "Blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man whose sins the Lord will not reckon (λογιζομαι), and in whose mouth is no guile." (1 Clement 50:6. Here, Clement is using Rom 4:6. See this article by Catholic apologist Ben Douglass in response to James White’s The God Who Justifies [2001] on Rom 4 ; cf. Psa 106:30-31 and Phinehas).

Reckon (λογιζομαι) not every sin of thy servants and handmaids, but cleanse us with the cleansing of thy truth, and "guide our steps to walk in holiness of heart, to do the things which are good and pleasing before thee" and before our rulers. (1 Clement 60:2)

I am confident that you accept this. For I have received the example of your love, and I have it with me in the person of your bishop, whose very demeanour is a great lesson, and whose meekness is a miracle, and I believe (λογιζομαι [alt. "imagine"]) that even the godless pay respect to him. (Ignatius to the Trallians 3:2)

I have therefore reckoned (λογιζομαι) that, if I make it my care in your behalf to communicate somewhat of that which I received, it shall bring me the reward of having ministered to such spirits, and I hasten to send you a short letter in order that your knowledge may be perfected along with your faith. (Epistle of Barnabas 1:5)

Therefore he reasoned (λογιζομαι) in himself, saying: I have finished this order of the Lord; I will next dig this vineyard, and it will be better when it is dug and having no weeds will yield more fruit, not being choked by the weeds. He took and dug the vineyard and pulled out all the weeds which were in the vineyard. And that vineyard became very beautiful and fertile with no weeds to choke it. (Shepherd of Hermas 55:4)

But others lived to the end with the heathen, and were corrupted by the vainglory of the heathen, and were apostates from God, and did the deeds of the heathen. They were reckoned (λογιζομαι) with the heathen. (Shepherd of Hermas 75:3)

As many" said he, "as were brought under authority and were questioned and did not deny, but suffered readily, these are especially glorious before the Lord; the fruit of these is excellent. But as many as were fearful, were in doubt, and considered (λογιζομαι) in their hearts whether they should deny or confess, and suffered, the fruits of these are inferior because of this thought entered into their hearts, for this is an evil thought, that a servant should deny his own Lord. (Shepherd of Hermas 105:4)

Since I perceive, most excellent Diognetus, that you are exceedingly zealous to learn the religion of the Christians and are asking very clear and careful questions concerning them, both who is the God in whom they believe, and how they worship him, so that all disregard the world and despise death, and do not reckon as Gods those who are considered (λογιζομαι) to be so by the Greeks nor keep the superstition of the Jews, and what is the love which they have for one another, and why this new race or practice has come to life at this time, and not formerly; I indeed welcome this zeal in you, and I ask from God who bestows on us the power both of speaking and hearing, that it may be granted to me so to speak that you may benefit so much as possible by your hearing, and to you so to hear that I may not be made sorry for my speech. (Epistle to Diognetus 1:1)

For just as the Greek give a proof of foolishness by making offerings to senseless and deaf images, so the Jews ought rather to consider (λογιζομαι) that they are showing foolishness, not reverence by regarding God as in need of these things. (Epistle to Diognetus 3:3)

Yes, but did he send him, as a man might suppose (λογιζομαι), in sovereignty and fear and terror? (Epistle to Diognetus 7:3)

For who that has been properly taught, and has become a lover of the word does not seek to learn plainly the things which have been clearly shown by the word to disciples, to whom the Word appeared and revealed them, speaking boldly, not being perceived by the unbelieving, but relating them (λογιζομαι [alt. "esteemed"]) to disciples, who were held by him to be faithful and gained knowledge of the mysteries of the Father? (Epistle to Diognetus 11:2)

He is the eternal one, who today is accounted (λογιζομαι) a Son, through whom the Church is enriched, and grace is unfolded and multiplied among the saints, who confers understanding, manifests mysteries, announces seasons, rejoices in the faithful, is given to them that seek, that is, to those by whom the pledges of faith are not broken nor the decrees of the Fathers transgressed. (Epistle to Diognetus 11:5)

Λογιζομαι in texts contemporary with the New Testament, part 2: The Pseudepigrapha

This is part two of a series examining the use of λογιζομαι in Greek literature contemporary with the New Testament (click here for part 1). In this post, we will provide the instances of λογιζομαι from the pseudepigrapha. The Greek text I have used for this study is The Greek Pseudepigrapha by Craig Evans (2008) and the English translation is by Craig Evans, The Pseudepigrapha (2008), both resources are available on Bibleworks 10. To avoid duplication, I will not be reproducing 3 Maccabees 4:4; 5:16; 4 Maccabees 3:15; 8:16, 19, as they were in part 1 on the LXX Apocrypha.

Woe to you, you who alter the words of truth and pervert the eternal covenant, and reckon (λογιζομαι) yourselves without sin; they will be swallowed up in the earth. (1 Enoch 99:2)

And the prophet said: "Lord, if you have considered (λογιζομαι) these things, why did you make man? (Apocalypse of Ezra 3:9)

But if brings gifts to God or offers first-fruits of all (his) goods, and if he builds churches or does something else without love, it will be reckoned (λογιζομαι) with God as nothing; for this is not acceptable. (Apocalypse of Sedrach 1:7)

The Lord says to him: "Sedrach, my beloved, I promise to have sympathy and bring down the forty days to twenty: and whosoever will remember your name will not see the place of punishment but will be with the just in a place of refreshment and rest. And if anyone will record this wonderful word his sins will not be reckoned (λογιζομαι) against him forever and ever." (Apocalypse of Sedrach 16:3)

But he found also the shoot of the vine; and he took it, and was reasoning (λογιζομαι) in himself, 'What then is it' And I came and spoke to him the things concerning it. (3 Baruch 4:12)

In consideration you also ought to have no malice, my children, and love one another, and do not consider (λογιζομαι) evil against his brother. (Testament of Zebulun 8:5)

And after these things you will remember the Lord, and you will repent and He will return to you, for He is merciful and compassionate, and He does not account (λογιζομαι) evil to the sons of men, because they are flesh, and the deceitful spirits deceive them in all their deeds. (Testament of Zebulun 9:7)

For, having its thoughts (λογιζομαι) set upon righteousness, and casting away wickedness, it immediately overthrows the evil, and uproots the sin. (Testament of Asher 1:7)

For Joseph also besought our father that he would pray for his brothers, that the Lord would not count (λογιζομαι) to them as sin whatever evil had done to him. (Testament of Benjamin 3:6 [while an apologist for forensic justification may latch onto this use of λογιζομαι, Joseph is pleading for his disobedient children to be forgiven of their sin before they will be considered “forgiven”; in addition there is no mention of alien imputed righteousness in this text])

"And as soon as my wife drew near me, she was crying out with weeping she says to me: 'Job, Job, how long will you sit upon the dung heap outside of the city, thinking (λογιζομαι) yet a little time, and awaiting the hope of your salvation? (The Testament of Job 24:1)

And I said to him: "At the hour in which the demon will come to you, throw this ring at the chest of the demon saying to him: 'Come! King Solomon calls you,' and then come running to me, before he says (λογιζομαι) anything that may frighten you." (The Testament of Solomon 1:9 [recension A])

And I supposed (λογιζομαι) these things (were intended) in ridicule, (so) I commanded a soldier to strike her. But she crying out loud said: "I say to you, O king, I (belong) to you by the binding of the wisdom of God!" (The Testament of Solomon 4:1 [A])

For their whole disposition leads them to find solace in these things. Among our people such things are reckoned of no account, but throughout their whole life their main consideration (λογιζομαι) is the sovereignty of God. (Aristeas 1:141)

(The king) signified his agreement and said to another: "What is the essence of kingship? And he said: "To rule oneself well and not to be led astray by wealth or fame to immoderate or unseemly desires, this is the true way of ruling if you reason (λογιζομαι) the matter well out. For all that you really need is yours, and God is free from need and is gentle. Let you thoughts be such as become a man, and desire not many things but only such are necessary for ruling." (Aristeas 1:211)

(The king) said that he had given a good answer, and asked another how he could live amicably with the many different races that formed the population of his kingdom? "By acting the proper part towards each," he said, "and taking righteousness as your guide, as you are now doing with the help of the insight which God bestows upon you." (Aristeas 1:267)

I thought (λογιζομαι) in my heart that I was full of righteousness, because I was well off and had become rich. (Psalms of Solomon 1:3)

He reflected (λογιζομαι) not that he was a man. And reflected (λογιζομαι) not on the latter end. (Psalms of Solomon 2:28)

I will give thanks to you, O God, for you helped me to (my) salvation, and have not counted (λογιζομαι) me with sinners for destruction. (Psalms of Solomon 16:5)

Λογιζομαι in texts contemporary with the New Testament, part 1: The Apocrypha

This series will be a presentation of the instances of λογιζομαι in Greek literature contemporary with the New Testament. This verb is variously translated as “credited,” “reckoned,” and “impute.” Often, Reformed apologists, both historical and modern (e.g., Buchanan; James White) will argue that this term means “to impute,” and therefore, supports the Reformed interpretation of texts such as Gen 15:6 as well as the Reformed view of soteriology in general. Of course, we have already discussed Gen 15:6, and have shown, exegetically, that it does not support Reformed theology, especially when the life of Abraham as a whole is examined, including Heb 11:8-12 which ascribes “saving faith” to Abraham and his wife chronologically prior to Gen 15:6, something inconsistent with Reformed soteriology.

This study will show that the predominant meaning ascribed to λογιζομαι in Greek literature contemporary with the Greek New Testament is not “to impute” (seeing in someone something that is not intrinsically there but is labelled such based on an alien source) but instead, refers to a mental representation or a declaration based on the inward reality of a person/object (i.e., what is intrinsic, whether naturally or through infusion/impartation) and not a declaration based on legal fiction from the perspective of the person engaging in the action of the λογιζομαι

In this post, we will examine the LXX Apocrypha; the English translation provided will come from the NRSV unless otherwise stated.

On that day she was grieved in spirit and wept. When she had gone up to her father's upper room, she intended to hang herself. But she thought (λογιζομαι) it over and said, "Never shall they reproach my father, saying to him, 'You had only one beloved daughter but she hanged herself because of her distress.' And I shall bring my father in his old age down in sorrow to Hades. It is better for me not to hang myself, but to pray the Lord that I may die and not listen to these reproaches anymore." (Tobit 3:10)

Now, day by day, Tobit kept counting (λογιζομαι) how many days Tobias would need for going and for returning. And when the days had passed and his sons did not appear, he said, "Is it possible that he has been detained? Or that Gabaeal has died, and there is no one to give him the money? (Tobit 10:1-2)

Was not Abraham found faithful when tested, and it was reckoned (λογιζομαι) to him as righteousness? (1 Maccabees 2:52 [this refers to Gen 22 and Abraham's near-sacrifice of Isaac, something recounted in Jas 2; both texts view Gen 22 in way consistent with LDS soteriology, not Reformed])

Here the Gentiles are assembled against to destroy us; you know what they plot [alt. imagine] (λογιζομαι) against us. (1 Maccabees 3:52)

He lay there for many days, because deep disappointment continually gripped him, and he realised  (λογιζομαι)he was dying. (1 Maccabees 6:9)

Judas therefore resolved (λογιζομαι) to destroy them, and assembled all the people to besiege them. (1 Maccabees 6:19)

As for the three districts that have been added to Judea from the country of Samaria, let them be annexed to Judea, so that they may be considered (λογιζομαι) to be under one ruler and obey no other authority than the high priest. (1 Maccabees 10:38)

Now I urge those who read this book not to be depressed by such calamities, but to recognise (λογιζομαι) that these punishments were designed not to destroy but to discipline our people. (2 Maccabees 6:12)

[Lysia] gathered about eighty thousand infantry and all his cavalry and came against the Jews. He intended (λογιζομαι) to make the city a home for Greeks. (2 Maccabees 11:2)

For with such a harsh and ruthless spirit were they being sent off all together, by the generals in the several cities, that at the sight of their unusual punishments, even some of their enemies, perceiving the common object of pity before their eyes, reflected (λογιζομαι) on the uncertainty of life and shed tears at the most miserable expulsions of these people. (3 Maccabees 4:4)

The king, after considering (λογιζομαι) this, returned to his drinking, and ordered those present for the banquet to recline opposite him. (3 Maccabees 5:16)

But David, though he was burning with thirst, he reasoned (λογιζομαι) that a drink regarded (λογιζομαι) as tantamount to blood was a dreadful danger to his soul. (4 Maccabees 3:15)

Let us consider (λογιζομαι), on the other hand, what arguments might have been used if some of them had been cowardly and unmanly. Would they not have been the following? (4 Maccabees 8:16)

O men and brothers, should we not fear the instruments of torture and consider (λογιζομαι) the threats of torments, and give up this vain opinion and this arrogance that threatens to destroy us? (4 Maccabees 8:19)

For they reasoned (λογιζομαι) unsoundly, saying to themselves, "Short and sorrowful is our life, and there is no remedy when a life comes to its end, and no one has been known to return from Hades. (Wisdom 2:1 [while opponents might want to use this to support a concept of legal fiction as the person was wrong in their thinking, from the perception of these people, they were not engaging in imputation and/or a declaration that was tantamount to legal fiction--the opposite meaning ascribed to it by Reformed theologians!])

We are considered (λογιζομαι)  by him as something base, and he avoids our ways as unclean; he calls the last end of the righteous happy, and boasts that God is his father. (Wisdom 2:16)

Thus they reasoned (λογιζομαι), but they were led astray, for their wickedness blinded them. (Wisdom 2:21)

In the eyes of the foolish they seemed to have died, and their departure was thought (λογιζομαι) to be a disaster. (Wisdom 3:2)

But the ungodly will be punished as their reasoning (λογιζομαι) deserves those who disregarded the righteous and rebelled against the Lord. (Wisdom 3:10)

Even if they live long they will be held of no account (λογιζομαι), and finally their old age will be without honour. (Wisdom 3:17)

These are persons whom we once held in derision and made a byword of reproach--fools that we were! We thought (λογιζομαι) that their lives were madness and that their end was without honour. (Wisdom 5:4)

Neither did I liken to her any priceless gem, because all gold is but a little sand in her sight, and silver will be accounted (λογιζομαι) as clay before her. (Wisdom 7:9)

When I considered (λογιζομαι) these things inwardly and pondered in my heart that in kinship with wisdom there is immortality. (Wisdom 8:17)

For even one who is perfect among human beings will be regarded (λογιζομαι) as nothing without wisdom that comes from you. (Wisdom 9:6 [i.e., people are intrinsically nothing without divine wisdom/σοφια])

And the multitude, attracted by the charm of his work, now regarded (λογιζομαι) as an object of worship the one whom shortly before they had honoured as a human being. (Wisdom 14:20)

For even if we sin as yours, knowing your power, but we will not sin, because we know that you acknowledge (λογιζομαι) us as yours. (Wisdom 15:2)

But they considered (λογιζομαι) our existence an idle game, and life a festival held for profit, for they say one must get money however one can, even by base means. (Wisdom 15:12)

For they thought (λογιζομαι) that all their heathen idols were gods, though these have neither the use of their eyes to see with, nor nostrils with which to draw breath, nor ears with which to hear, nor fingers to feel with, and their feet are of no use for walking. (Wisdom 15:15)

The less you rely within yourself on this, the more alarming it is not to know (λογιζομαι) the cause of your suffering. (Wisdom 17:13 [New Jerusalem Bible])

If he can pay, his creditor will hardly get half, and will regard (λογιζομαι) that as a windfall. If he cannot pay, the borrower had robbed the other of his money, and he has needlessly made him an enemy; he will repay him with curses and reproaches, and instead of glory will repay him with dishonour. (Sirach 29:6)

Children and the building of a city establish one's name, but better than either is the one who finds wisdom. Cattle and orchards make one prosperous; but a blameless wife is accounted (λογιζομαι) better than either. (Sirach 40:19)

The Yetzer Hara in the Book of Mormon?

In ancient Jewish texts, there was a process of internalising forms of supernatural evil, wherein one’s sinful inclinations come from within each person themselves, and not from an external, supernatural evil (Satan and demons). The literature and scholarship on the yetzer hara has been summarised rather handily in a volume by Ishay Rosen-Zvi,  Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (University of Pennsylvania Press, 2011).

This understanding is found in texts such as 4QBarki Napshic  (4Q436) from Qumran, wherein the “evil inclination” (the yetzer hara), is an internal evil tendency rather than an external supernatural being; the text reads, in part, “Yetzer ra you have rebuked from my kidneys, a holy spirit you have placed in my heart” (Demonic Desires, p. 47).

We see this throughout a lot of the literature, including Sirach 21:27. The NRSV renders the verse as follows:

When an ungodly person curses an adversary, he curses himself.

The LXX of this verse reads:

ἐν τῷ καταρᾶσθαι ἀσεβῆ τὸν σατανᾶν αὐτὸς καταρᾶται τὴν ἑαυτοῦ ψυχήν

Here, σατανας is coupled with the person's own bad impulses (the yetzer hara). That the term “Satan” can be used to denote an adversary, not just “Satan” in the traditional sense can be seen throughout the Hebrew Bible:

And God's anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. (Num 22:22; cf. v. 32)

Here, the angel of the Lord is said to be, according to the Hebrew, a "satan" or "adversary" (שָׂטָן).

There are a few places in the Book of Mormon where the locution, "the evil one" is paralleled with the person, not an external, supernatural Satan which seems to be consistent with this ancient Jewish concept. Consider the following few examples:

And why should I yield to sin, because of my flesh? Yea, why should I give way to temptations, that the evil one have place in my heart to destroy my peace and afflict my soul? Why am I angry because of mine enemy? (2 Nephi 4:27)

O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of god, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profieth them not. And they shall perish. (2 Nephi 9:28)

It appears that one can make a somewhat plausible exegetical case that the yetzer hara appears in the Book of Mormon.

Lehi and Sariah in Arabia

Warren Aston's long-awaited book, Lehi and Sariah in Arabia: The Old World Setting of the Book of Mormon has finally been released; one can find it available for purchase here. I just started reading it today, and there is a lot of valuable information about the geography and culture of the Arabian Peninsula and its relationship to the Book of Mormomn in this text, as well as providing very solid evidence for the antiquity and authenticity of the Book of Mormon. For serious Book of Mormon aficionados, this is a must-read, and all the more a propos as the 2016 Gospel Doctrine will be focused on the Book of Mormon.