Sunday, April 12, 2020

Psalm 58:11 and the ontological existence of plural gods


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.”

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