Noah Primeval (Chronicles of the Nephilim) (28 page)

In conclusion, the entire narrative of Deuteronomy 32 tells the story of God dispersing the nations at Babel and allotting the nations to be ruled by “gods” who were demons, or fallen divine beings called sons of God. God then allots the people of Israel for himself, through Abraham, and their territory of Canaan. But God’s people fall away from him and worship these other gods and are judged for their apostasy. We will now see that Yahweh will judge these gods as well.

Psalm 82

Bearing in mind this notion of Yahweh allotting gods over the Gentile nations while maintaining Canaan and Israel for himself, read this following important Psalm 82 where Yahweh now judges those gods for injustice and proclaims the Gospel that he will eventually take back the nations from those gods.

God [elohim] has taken his place in the divine council;

in the midst of the gods
[elohim] he holds judgment:

“How long will you judge unjustly

and show partiality to the wicked?
Selah

Give justice to the weak and the fatherless;

maintain the right of the afflicted and the destitute.

Rescue the weak and the needy;

deliver them from the hand of the wicked.”

They have neither knowledge nor understanding,

they walk about in darkness;

all the foundations of the earth are shaken.

I said, “You are gods [elohim]

sons of the Most High, all of you;

nevertheless, like men you shall die,

and fall like any prince.”

Arise, O God, judge the earth;

for you shall inherit all the nations!

So from this text we see that God has a divine council that stands around him, and it consists of “gods” who are judging rulers over the nations and are also called
sons of the Most High
(equivalent to “sons of God”). Because they have not ruled justly, God will bring them low in judgment and take the nations away from them. Sound familiar? It’s the same exact story as Deuteronomy 32:8-9 and Isaiah 24:21-22.

The idea that the Bible should talk about existent gods other than Yahweh is certainly uncomfortable for absolute monotheists. But our received definitions of monotheism are more often than not determined by our cultural traditions, many of which originate in theological controversies of other time eras that create the baggage of non—
Biblical agendas.

According to the Evangelical Protestant principle of
Sola Scriptura
, that the Bible alone is the final authority of doctrine, not tradition, believers are obligated to first find out what the Bible text says and then adjust their theology to be in line with Scripture, not the other way around. All too often we find individuals ignoring or redefining a Biblical text because it does not fit their preconceived notion of what the Bible
should
say, rather than what it actually says. The existence of other gods in Scripture is one of those issues.

In light of this theological fear, some try to reinterpret this reference of gods or sons of God in Psalm 82 as a poetic expression of human judges or rulers on earth metaphorically taking the place of God, the ultimate judge, by determining justice in his likeness and image. But there are three big reasons why this cannot be so: First, the terminology in the passage contradicts the notion of human judges and fails to connect that term (“sons of God”) to human beings anywhere else in the Bible; Second, the Bible elsewhere explicitly reveals a divine council or assembly of supernatural sons of God that are judges over geographical allotments of nations that is more consistent with this passage; Third, a heavenly divine council of supernatural sons of God is more consistent with the ancient Near Eastern (ANE) worldview of the Biblical times that Israel shared with her neighbors. We’ll take a closer look at each of these following
.

Human or Divine Beings?

Though the sons of God in Psalm 82 and elsewhere in the Old Testament have been understood as supernatural, angelic, or divine beings through most of Jewish and Christian history, it is fair to say that there has also been a minor tradition of scholars and theologians who have interpreted these beings as human rulers or judges of some kind or another.
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They claim that the scenario in which we see these sons of God is a courtroom, the liturgy they engage in is legal formality, and the terminology they use is forensic (related to lawsuits), thus leading them to conclude that these are poetic descriptions of the responsibility of natural human authorities over their subjects on earth. And they would be supernaturally wrong.

The setting, liturgy and language are indeed all courtroom-oriented in their context, but that courtroom is God’s heavenly courtroom because that is how God reveals his own judgments to his people and the nations. Let’s let Jesus exegete this passage for us.

In John 10, learned Jews in the Temple challenge Jesus about his identity as Christ. Jesus says that he and the Father are one, a clear claim of deity in the Hebrew culture, which results in the Jews picking up stones to stone him because he, being a man, made himself out to be God (10:33). Their particular Rabbinic absolute monotheism did not allow for the existence of divinity other than the Father. Jesus responds by appealing to this very passage we are discussing: “Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? If he called them gods to whom the word of God came—and Scripture cannot be broken—do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” (10:34-36).

If the judges in Psalm 82 “to whom the word of God came” were considered to be men rather than gods by Jesus, then his appeal to the passage to justify his claims of deity would be nonsensical. He would essentially be saying “I am a god in the same way that human judges were human representatives of God.” But this would not be controversial, it would divest Jesus of all deity, and they would certainly not seek to stone him. No, Jesus is affirming the divinity of the sons of God in Psalm 82 and chastising the Jews that their own Scriptures allow for the existence of divine beings (gods) other than the Father, so it would not be inherently unscriptural for another
being to claim divinity. Of course, Jesus is the species-unique Son of God (John 1:18),
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the “visible Yahweh” co-regent over the divine council (Dan. 7). But Jesus’ point is that the diversity of deity is not unknown in the Old Testament.
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Jesus is arguing for the Trinitarian concept of divine diversity as being compatible with Old Testament monotheism, which was not compatible with man-made traditions of absolute monotheism that Rabbinic Jews followed. Remember, in the Bible, the concept of “god” (elohim) was about a plane of existence not necessarily a “being” of existence, so there were many gods (many elohim) that existed on that supernatural plane, yet only one God of gods who created all things, including those other elohim or sons of God.

This is precisely the nuanced distinction that the Apostle Paul refers to when he addresses the issue of food sacrificed to idols—that is, physical images of deities on earth. He considers idols as having “no real existence,” but then refers to other “gods” in the heavens or on earth
who do exist
, but are
not the same
as the One Creator God
:

1 Cor. 8:4-6

Therefore, as to the eating of food offered to idols, we know that “
an idol has no real existence
,” and that “there is no God but one.” For although there may be
so-called gods in heaven or on earth
—as indeed
there are many “gods
” and many “lords”—yet
for us there is one God
, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist
.

1 Cor. 10:18-20

Consider the people of Israel:
are not those who eat the sacrifices participants in the altar? What do I imply then? That food offered to idols is anything, or that
an idol is anything
? No, I imply that
what pagans sacrifice they offer to demons and not to God
. I do not want you to be participants with demons.

In 1 Corinthians, as in Revelation 9:20 quoted earlier, gods are not merely figments of imagination without existence in a world where the Trinity is the sole deity residing in the spiritual realm. Rather, physical idols (
images
) are “nothing,” and “have no real existence” in that they are the representatives of the deities, not the deities themselves. But the deities behind those idols are real demonic beings; the gods of the nations who are not THE God, for they themselves were created by God and are therefore essentially incomparable to the God through whom are all things and through whom we exist.

The terminology used by Paul in the first passage contrasting the many gods and lords with the one God and Lord of Christianity reflects the client-patron relationship that ANE cultures shared. As K.L. Noll explains in his text on ancient Canaan and Israel, “Lord” was the proper designation for a patron in a patron-client relationship. There may have been many gods, but for ancient Israel, there was only one Lord, and that was Yahweh.”
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This is certainly difficult for a modern mind to wrap itself around because we have been taught to think that there are only two diametrically opposed options: Either absolute diversity as in polytheism (many gods of similar essence) or absolute unity as in absolute monotheism that excludes the possibility of any other divine beings less than the One God.
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As we have already seen, the Bible seems to indicate that there are other “gods” who are not of the same species as God the Father or God the Son, yet they do exist as supernatural entities with ruling power over the nations outside of God’s people. Some scholars have used the term
monolatry
of this view rather than monotheism, because monotheism excludes the existence of any other gods, while monolatry allows for the existence of other gods, but demands the worship of one God who is essentially different from all other gods.
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Psalm 89 fills out the picture of the heavenly divine council as opposed to an earthly human one that is composed of these sons of God who are comparably less than Yahweh:

Psa. 89:5-7

Let the heavens praise your wonders, O LORD,

your faithfulness in the assembly of the holy ones!

For who in the skies can be compared to the LORD?

Who among the heavenly beings
(Hebrew:
sons of God
) is like the LORD,
a God greatly to be feared in the council of the holy ones,
and awesome above all who are around him?

Here, the sons of God are referred to as an assembly or council of holy ones that surround Yahweh in a heavenly court “in the skies,” not in an earthly court or council of humans, thus reinforcing the supernatural distinction from earthly judges. Israel is sometimes called, “a holy nation” (Ex. 19:6), a “holy people” (Isa. 62:12), “holy ones” (Psa. 16:3), and other derivatives of that concept, but the Hebrew word for “holy ones” (
qedoshim
) is used often in the Bible to refer to these supernatural sons of God, as the “ten thousands of his holy ones,” surrounding God’s heavenly throne.
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Daniel calls these heavenly
holy ones
“watchers” in Daniel 4 (verses 13, 17, and 23) and the New Testament book of Jude quotes the non-canonical book of Enoch regarding God coming with ten thousand of his holy ones who were also these “watchers” or sons of God from heaven (Jude 14).
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The Dead Sea Scrolls of Qumran also used the term “holy ones” in many passages to refer to angelic beings from God’s heavenly throne, making this a common Semitic understanding congenial with the worldview of Daniel
.
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So there is Biblical unanimity in describing a heavenly host of ten thousands of sons of God, called gods, watchers, and holy ones who surround God’s throne in the heavens as an assembly, and who counsel with God and worship him, and some of whom were given to rule over human nations in the past (also called “demons”), but have lost that privilege at some point. These gods are clearly
not
human judges on earth; they are supernatural elohim in the heavenly divine council
.

Biblical Narratives of the Divine Council

The idea of a divine council of sons of God surrounding Yahweh as a hierarchical assembly is not merely mined from poetic passages in the Psalms; it is explicitly described in narratives that seem to settle any question of the matter. The two main passages are 1Kings 22 and Job 1-2.

In 1 Kings 22, the evil King Ahab of Israel seeks out prophets to tell him that his wicked intentions of invading Ramoth-gilead will be condoned by Yahweh. Many of the prophets encourage Ahab to do so with God’s blessing. The prophet Micaiah however describes this vision of what actually happened: