How many Living Gods?

Thou shalt have no other gods before me. Exodus 20:3

Being honest, this is the one I wrestled with most.

Before calling me a heretic, test what the Bible teaches as it is written, viewed, and understood by its authors and audience in their native language.

Clarifying up front, our first, non-negotiable remains in effect: God (Yahweh) is the Creator of ALL. -Genesis 1:1. “God” as defined as Father, Son, and Holy Spirit, termed the “Trinity” at the Council of Nicaea.

So, who/what are these “little g” gods so often referenced throughout the Old Testament?

Little g gods

Many in the west adopt the view that anything one holds in higher regard than Yahweh becomes a god to them. Examples include wealth, sports, luxuries, hobbies, health, experiences, food, celebrities, athletes, and so forth. While this view is not necessarily wrong, does it fully capture the author’s intent? Who were these named gods in the Old Testament? Were they simply twisted and empty shadows of the True God altered by lies crafted from the Dragon?

First, let’s look more closely at the Hebrew word 'ĕlōhîm. Most often, especially when used in the singular form, 'ĕlōhîm translates to “the Divine God” (or simply “God”). 'ĕlōhîm also appears in the plural form numerous times throughout the Bible. The Brown-Driver-Briggs Lexicon defines the plural of 'ĕlōhîm as †a. rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power. -Retrieved blueletterbible.org

Expanded definitions of 'ĕlōhîm are available, but to put it most plainly, the early Hebrew understood 'ĕlōhîm as a spiritual being with authority. Of all the elohims, Yahweh is The Elohim, and no other created elohim is Yahweh. To the modern western reader, we’re more familiar with New Testament, Greek-based words such as angels, rulers, principalities, and authorities; we reserve the word "God" solely for the Creator. This was not the case for the authors of the Bible.

In the context above, let’s look at Psalms 82:1 (taking the time to read the full chapter is always encouraged):

God ['ĕlōhîm] standeth in the congregation of the mighty; he judgeth among the gods ['ĕlōhîm]. (KJV, emphasis added)

We see the same Hebrew word 'ĕlōhîm used twice, first in the singular context, then in the plural. If reading the Bible plainly (as the author and first readers would), the Bible clearly depicts multiple elohims existing.

Further describing these entities are verses 6 and 7:

“I said, ‘You are “gods” ('ĕlōhîm); you are all sons of the Most High (bēn ʿelyôn).’ But you will die like mere mortals; you will fall like every other ruler. (NIV, emphasis added)

Did you catch it! “Gods.” “Sons of the Most High.” These are very direct and clear terms when read plainly. In view of the previous two pages (God’s Original Family, The Spiritual Kingdom), Yahweh referring to His created spiritual sons as 'ĕlōhîm makes perfect sense. To many conditioned western readers, it feels like heresy.

Psalms 86:8 is yet another example:

Among the gods ('ĕlōhîm) there is none like you, Lord; no deeds can compare with yours.

Finally, let’s return to Yahweh’s first commandment delivered to Moses:

And God spoke all these words: “I am the Lord your God, who brought you out of Egypt, out of the land of slavery. “You shall have no other gods before me.” Exodus 20:1-3 NIV

(By now I’m sure you know which single Hebrew word was used for God and gods in these verses.)

Comparison Example

As further proof of the view presented here, consider the following comparison:

An earthly father has one daughter and two sons. One morning as the three are preparing to go to school, the father pulls his two sons aside. Locking eyes with his sons, the father commands: “my sons, you are to watch over your sister. Protect her at all costs. No matter what, you are to place no other sisters before her!”

What look would the boys return upon their father? Would they readily suppose their father is commanding them to avoid labeling other interests such as classes, grades, recess, sports, and fitness, etc. as additional sisters? Should these activities be labeled as such, then the boys are not cherish these "false sisters" more than their living sister? No way! Using plain language, such an interpretation makes no sense at all.

Conversely, consider the following example:

A father has 5 children; Adam is 17, Rachel just turned 16, and triplet daughters now six. As school starts for the year, the father pulls Adam aside, "Adam, Rachel is going into 10th grade. I remember 10th grade. While you're at school, among all your sisters you are to prioritize protecting Rachel from negative influences and harm." To Adam, this makes perfect sense as he, in fact, has more than one real sister.   

In the same way, Exodus 20:1-3 only makes full, logical sense if there are, in fact, other “little e” 'ĕlōhîms (lesser gods).

In Context

Finally, with this original viewpoint in mind, the famous interaction between the Jews accusing Jesus of blasphemy is fully understood:

Again his Jewish opponents picked up stones to stone him, but Jesus said to them, “I have shown you many good works from the Father. For which of these do you stone me?”

“We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.”

Jesus answered them, “Is it not written in your Law, ‘I have said you are “gods”’? If he called them ‘gods,’ to whom the word of God came—and Scripture cannot be set aside— what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, ‘I am God’s Son’? - John 10:31-36

The Jews did not believe an 'ĕlōhîm (spiritual being with authority/god) could be born from human parents. Furthermore, Jesus claiming Himself as The Son of Yahweh was perceived as exceedingly blasphemous by these local Jews. Many of the accusers likely knew Jesus from birth, thus believed Him conceived in Mary, by Joseph, and out of wedlock.

Jesus, knowing fully who He was (and still is) as the “Only Begotten" (not created) Son of God (Bēn 'Ĕlōhîm), provoked the accusing Jews using their own scriptures: if the created 'ĕlōhîms are referred to as “gods” in Psalm 82, how much more does He (Jesus) also merit the title Son of God? After all, Jesus is superior to all created 'ĕlōhîm.

Given this cultural background, it makes sense why John began his gospel in the manner many of us memorized:

1. In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome it. – John 1:1-5

John makes a clear attempt at rightly distinguishing Jesus above all other created 'ĕlōhîm! John's audience, familiar with the context of their (Old Testament) Scriptures, would easily understand the point John is arguing. Would they believe it? Reactions were certainly mixed, just as they are today.

For more information on this view, commonly referred to as The Divine Council, I encourage you to read The Unseen Realm by Dr. Michael Heiser. A video overview of the book is available for free here (bottom of the page).

Conclusion: God created other gods to serve in His spiritual (and perhaps physical) kingdom.