Wednesday, September 9, 2020

Willem A. VanGemeren on the "sons of God" of Psalm 29

 

Commenting on the meaning of בְּנֵ֣י אֵלִ֑ים bĕnê ʾēlîm in Psa 29:1, Willem A. VanGemeren, notwithstanding his commitment to strict monotheism was forced to admit that these are heavenly beings:

 

1–2 Three times the “mighty ones” are called on to give praise to Yahweh. The threefold use of “ascribe” followed by the verb “worship” is also found in 96:7–9 (cf. 1 Ch 16:28–29). It may reflect a liturgical practice of calling the worshipers to present themselves with their sacrifices and offerings before the Lord.

 

The “mighty ones” are to show due honor to Yahweh’s “glory and strength” and to his “name.” By the name of the Lord, Israel had gained victories. The “name” of the Lord, Yahweh, was his seal on the covenantal relationship between the Great King and his people Israel. Moses had celebrated the warriorlike character of Yahweh in behalf of his people in his song: “Yahweh is a warrior; Yahweh is his name” (Ex 15:3). The acts of Yahweh include his acts of redemption but are not to be limited to them. In 66:1–2, the psalmist calls on all the nations of the earth to shout with joy as an act of worship due his name. In Psalm 66, the psalmist focuses his attention on the victorious nature of Israel’s God (vv. 3–7), as well as on his just judgment of Israel via exile and restoration (vv. 8–20).

 

The “name” of God is a respectful reference to Yahweh in the demonstration of his “glory and strength.” In the preceding psalm, the “strength” of the Lord was the assurance of his presence in blessing and protection in behalf of his people (28:7–8). The combination of “glory” and “strength” brings out the nature of his powerful acts in creation and redemption. His acts reveal his “royal” prerogative.

 

It seems best to assume that the ascription of praise includes songs as well as acts of submission in recognition of Yahweh’s glory, strength, and splendor (vv. 1–2). They reflect his holy presence (“holiness”) in the affairs of humankind. Thus the psalmist praises the Lord for his rule, sovereignty, and majesty in relation to his people and to all of his works.

 

Who are the “mighty ones” (v. 1) called on to praise God for his works on earth? The NIV’s rendering obscures the difficulty of the Hebrew text, which states that the “sons of the gods” must give honor to him. The phrase is used elsewhere to denote “heavenly beings” or angels (cf. Ge 6:2, 4; Job 1:6; 2:1; 38:7; Pss 82:6; 89:6). In this context, the phrase may be used as a technical term for the divine assembly of heavenly beings who surround the throne of God. The worship of God has its greatest momentum when God’s creatures both in heaven and on earth join to praise him.

 

The proper approach of the heavenly creatures, like the earthly creatures, can only be “in holy attire” (v. 2, NIV, “the splendor of his holiness”). Only when arrayed in a manner fit for the worship of the Great King, and when consecrated to him like the priests at the temple, are God’s servants prepared to serve him. (Willem A. VanGemeren, The Expositor's Bible Commentary, Volume 5: Psalms [rev ed.; Grand Rapids, Mich.: Zondervan, 2008], 5293)

 

One should also note that the 1985 JPS Tanakh renders the text thusly: “A psalm of David. Ascribe to the Lord, o divine beings [Heb: בְּנֵ֣י אֵלִ֑ים beni-elim], ascribe to the Lord glory and strength”

 

On “son [of]” on Hebrew denoting membership in the same class, note the following:

 

There is another use of -!B, or ynEB. to denote membership of a guild or society (or of a tribe, or any definite class). Thus ~yhil{a/ ynEB. or ~yhil{a/h'( ynEB. Gn 6:2, 4, Jb 1:6, 2:1, 38:7 (cf. also ~yliae ynEB. y Ps 29:1, 89:7) properly means not sons of god(s), but beings of the class of ~yhil{a/ or ~yliae; ~yaiybiN>h;-ynE)B. 1 K 20:35 (singular in Am 7:14) persons belonging to the guild of prophets; ~yxiQ'r:h('-!B, Neh 3:8 one of the guild of apothecaries, cf. 3:31 where ~ypir>Co)h;-!B, is to be read. Similarly ~yviLevi ynEB. Gn 50:23 are most probably not great-grandsons but grandsons, i. e. those belonging to the third generation. Cf. also yNIvur>GE)h; ynEB. Nu 4:27 f. Gershonites, ~ytih'Q.h; ynEB. 2 Ch 20:19, &c., Kohathites; ~d<q,ñ ynEB. dwellers in the East. (Gesenius' Hebrew Grammar [2d ed.; trans. A. E. Crowley; Oxford: Clarendon Press, 1910], 418)