i thought this article was cool so ima post it. Its pretty long so bear with me while i post most of it. Here is his link btw. He has a few other
articles on his site but this one seems to get the point across. Seems religious conspiracy worthy IMO.
Introduction to the Divine Council
Michael S. Heiser, PhD
To this point we’ve learned that even before the very beginning of creation God
was not alone. There was a second, uncreated person with him, who shared his own
essence and was an independent, but not autonomous, being. As Christians we are
familiar with this second person by such terms as “the Son,” and we believe that this
second “deity person” became incarnated as Jesus of Nazareth. In the Old Testament,
“the Son” is manifest physically and visually, but is referred to by other names, such as
Wisdom and the Word. There are several other names taken by “the Son” in the Old
Testament, and we’ll get to them. For now, though, we need to look at the other
members of God’s family and their relationship to “the Son.”
I put “the Son” in quotation marks and used capitalization in the above paragraph
to draw your attention. God’s co-ruler and co-creator, the second deity person we think
of as “the Son” since we are living after the incarnation, crucifixion, and resurrection of
that person, is qualitatively different than God’s other sons. That will be made clear as
we progress. And if you just asked yourself, “what other sons?” you’re tracking—and
you wouldn’t be alone. God’s other sons are the focus of this chapter and the next. What
we’ll discuss here and in the next chapter is one of the most neglected, misunderstood,
side-stepped—and critical—doctrinal areas in the Old Testament. In fact, it is the
backdrop for most of New Testament theology.
I don’t make that last assertion lightly. I’m not saying that without an
understanding of this issue you can’t comprehend the Bible. I’m saying that without it
you can’t comprehend it precisely or fully, or even well. You will inevitably miss out on
the context for much of what goes on in the New Testament, a context understood and
utilized by the apostles at every turn. Remember back in the introduction when I talked
about how the church has been missing the ancient context for its theology for millennia?
How we’ve lost the ancient Israelite and first century lenses for understanding what’s
going on in the Bible? Well, if the first two chapters haven’t demonstrated that for you,
the next few will. Read prayerfully and closely, because you’ll never look at your Bible
the same way again once you meet God’s original heavenly family—the sons of God.
We’ll start our introduction with an obscure but important passage, Job 38:4-7.
God is challenging Job, who wanted to know why he was suffering. God’s general
answer in Job 38-42 is that he doesn’t need to explain himself because he’s God. Part of
that response reads:
Where were you [Job] when I laid the foundations of the earth?
Speak if you have understanding!
Who fixed its dimensions? Surely you know!
Or who measured it with a line?
On what were its bases sunk? Who set its cornerstone,
When the morning stars sang together
And all the sons of God shouted for joy?
There’s a lot to be said about this passage. First, you probably noticed that God is
basically asking Job (sarcastically) where Job was when God created the earth. God
refers to the time when he laid earth’s “foundations,” fixed and measured its
“dimensions,” sank its “bases,” and set its “cornerstone.” Second, you also no doubt
noticed the underlined portion. We learn from this text that, at the very moment of
earth’s creation, there were already a number of “sons of God.” These sons of God
shouted for joy when they saw God’s creative power and handiwork. You might be
thinking the sons of God are the angels. That’s a common assumption, but it’s wrong
since the Hebrew word for angels (mal’akim) is completely different than the Hebrew
behind “sons of God” (more on that below). Third, you may have discerned that the two
lines of verse 7 parallel each other. That is, the sons of God who shout for joy are also
identified as “morning stars” who “sang together.” Such parallelism is the major feature
of Hebrew poetry: one line renames or repeats another. I won’t lapse into a lecture on
Hebrew poetry—just make a mental note of the parallel, that the sons of God are
identified with the heavenly starry host.
The passage raises some questions. Maybe you’re wondering if we can be sure
that God’s description really does refer to the creation of the earth. I’m going to keep my
promise to save all the data that proves this for an appendix.
By way of just one proof
for now, though, you should know that the Hebrew words in Job for “laying the
foundations” are the same words as used in other verses that undoubtedly refer back to
the creation of the earth (see Psalm 102:25 [Hebrew, 26]; 104:5; Prov. 8:29; Isa. 48:13;
51:13, 16). One verse in that list should jump out at you right away—Proverbs 8:29.
That’s the passage we read in Chapter One, where Wisdom claimed to be at God’s side
serving as his assistant in creation! This is clear biblical testimony that the sons of God
who watched the show were watching God and his co-creator in action. They were all
there—before there were human beings.
Why would I emphasize that last line when it seems so painfully obvious?
Because many Christian pastors and professors teach that the phrase “sons of God” refers
to humans! Granted, they do not make that mistake in this passage—the supernatural
character of the sons of God is irrefutable in Job 38 since humans were not yet created.
However, in other passages, it is argued by not a few that “sons of God” refers to human
beings. The reason for this misguided conclusion requires a bit of background.
In the original Hebrew, the phrase “sons of God” in Job 38:7 is beney elohim.
You might recognize elohim as one of God’s names. In fact, it is the most common name
for Israel’s God, despite the fact that its “shape” or spelling is plural. (Yes, you read
correctly—plural). Hebrew actually has two generic words for “God” (or any other
foreign “god”): the more common is el; the other is eloah. In English we normally make
words plural by adding “-s” or “-es” to words (“rats”; “horses”). In Hebrew, plurals of
masculine nouns end with “–im” (and God is always described with masculine pronouns
in the Bible – “he”; “him”). The word elohim is the plural of eloah; the plural of el is
The above discussion means that the word elohim all by itself can refer to either
“God” (capitalized, the God of Israel) or “gods” (other divine beings). We have to wait
for the word to be put into a sentence to know which meaning is the focus. We have
words like this in English. For example, the word “sheep” can be either singular or