In
Psa 58:11 (v. 12 in the Hebrew), we read:
People will say, "Surely there is a
reward for all the righteous; surely there is a God who judges on earth."
(NRSV)
In the Hebrew, “God” (אלוהים) is coupled with a
verb in the plural form (שֹׁפְטִים). Many struggle with this, as this would
include plural (true) G/gods in view, similar to Gen 20:13 (on this text, see
the exegesis provided in Refuting
Jeff Durbin on “Mormonism”). This can be seen in the following from Marvin
Tate (Evangelical Protestant):
The
use of the plural participle with Elohim
is unusual. LXX has κρίνων
αὐτου = שֹׁפְתָם, “who judges them” (either the wicked or the righteous), and
may be correct. A plural verb is sometimes used with Elohim (as in 2 Sam 7:23). Possibly we should read, “there is
divine judgment on the earth,” thinking more in terms of systems of retribution
and act-consequences rather than direct action by God. (Marvin E. Tate, Psalms 51-100
[Word Biblical Commentary vol. 20; Dallas: Word Book Publishers, 1998], 84)
Keil and Delitzch, in
their popular 19th-century commentary on the psalter, wrote the
following for the passage:
Finally, we have a view of the results of the
judicial interposition of God. The expression made use of to describe the
satisfaction which this gives to the righteous is thoroughly Old Testament and
warlike in its tone (cf. Psa 68:24). David is in fact king,
and perhaps no king ever remained so long quiet in the face of the most
barefaced rebellion, and checked the shedding of blood, as David did at that
time. If, however, blood must nevertheless flow in streams, he knows full well
that it is the blood of the partisans of his deluded son; so that the men who
were led the further astray in their judgment concerning him, the more inactive
he remained, will at last be compelled to confess that it does really repay one
to be just, and that there is really one higher than the high ones (Ecc 5:7[8]), a deity (אלהים) above the
gods (אלים) (gods) who, though not forthwith, will nevertheless
assuredly execute judgment in the earth. אך here, as in
Job 18:21; Isa 45:14, retains its
originally affirmative signification, which it has in common with אכן. אלהים is construed with the plural (Ges. §112, rem. 3), as is
frequently the case, e.g., 2Sa 7:23 (where, however, the
chronicler, in 1Ch 17:21, has altered the older text). This
is not because the heathen are speaking (Baur), but in order to set the
infinite majesty and omnipotence of the heavenly Judge in contrast with these
puffed-up “gods.”
Another attempt to get around this passage can be seen in the NET
commentary’s note to the verse, arguing that the psalmist is provided what the
(pagan) observers would claim:
The plural participle is unusual here if the
preceding אֱלֹהִים ('elohim)
is here a plural of majesty, referring to the one true God. Occasionally the
plural of majesty does take a plural attributive (see GKC 428-29 §132.h).
It is possible that the final mem (ם) on
the participle is enclitic, and that it was later misunderstood as a plural
ending. Another option is to translate, "Yes indeed, there are gods who
judge in the earth." In this case, the statement reflects the polytheistic
mindset of pagan observers who, despite their theological ignorance,
nevertheless recognize divine retribution when they see it.
Although there is no exegetical reason to
conclude the psalmist is providing the pagans’ statements when judgment is
provided, the theology of the commentator dictates that it must be something
other than the obvious reason: the psalmist believed in the ontological
existence of beings who could truly be called G/god.” This is nothing short of
eisegesis.
Further, the psalter does affirm the ontological
existence of such beings. Consider Psa 29:1:
Ascribe to the Lord, O
divine beings (אֵלִים), ascribe to the Lord glory and strength. (1985 JPS Tanakh)
In The
Jewish Study Bible, we read the following comment to this passage:
Divine beings, lit. “sons of God,” or “sons of gods,” subordinate deities in the heavenly
assembly. In Israelite thought these divine beings are part of God’s retinue,
His heavenly court (Exod. 15.11; Pss. 82.1; 89:6-8; Job chs. 1-2). Probably
because of its polytheistic overtones, Ps. 96.7 substitutes “families of the
peoples” for this term. (Adele Berlin and Marc Zvi Brettler, eds. The Jewish Study Bible [2d ed.; New
York: Oxford University Press, 2014], 1298)
At least on this point, it is Latter-day Saint
theology, not that of Protestantism and Catholicism, that is reflective of “Biblical
Christianity.”