In our modern era of advanced technology, if something cannot be quantified by science or directly observed with the five senses, many now think it unsophisticated or outright foolish to believe in it. Even some religious people have succumbed to this secular mindset. Consequently, today the supernatural spirit realm revealed in the Bible has been redefined, minimized, or outright rejected by a significant number of people.
Yet this is no new position (Ecc. 1:9); the Sadducees of Yeshua's day also rejected the existence of angels and spirits (Acts 23:8). In the first centuries after the founding of the New Testament church, rabbinic Judaism and nascent Christianity abandoned the scriptural teaching on the spirit realm. Both groups redefined their theological positions to differentiate themselves from one another. As a result, most Jews and Christians now view angels through the lens of their respective traditions rather than what the Bible actually says.
However, the true history of this world is much different than what most have been taught and now believe. The Holy Scriptures reveal a fantastic tale of powerful spirit beings that have been and continue to be intimately involved in directing and governing the affairs of mankind. As disclosed in the Bible (the world’s ONLY standard of truth), this involvement goes back to humanity’s origin at the very beginning of creation.
In this article, we’re going to look at the role that these mighty spirit beings called "‘elohim" ("gods") have played in the history of mankind. The role of the 'elohim in human history is generally unknown, ignored, or willfully rejected by mainstream Christianity. However, there is a considerable amount of information in the Bible about this topic. In addition to the Scriptures, we will refer to several ancient writings which depict the established view at the time of Yeshua. This ancient understanding contradicts later religious beliefs that eventually became entrenched as orthodox doctrine.
Who are these "rulers," these "authorities," these "powers," these "spiritual forces of evil" that rule in our world and in the first two heavens (i.e., the skies and outer space)? Where did they come from? How did they receive their authority to rule?
In Hebrew, the root word 'eretz ("earth") can either be viewed as the entire world, or "land" as opposed to bodies of water. The context of a statement in the Bible has to determine the meaning of this word. In these two verses, ha'aretz is a reference to the entire earth. At this point in the creation sequence, the earth was simply an unfinished mass of raw materials that would afterward be used to fashion all things.
This mysterious passage is one of the most ignored or discounted in the whole Bible. "The Light" that God brought forth first is NOT what we commonly recognize as literal light. At this point in the narrative, the creation of the physical sources of light (the sun, moon, and stars) was still several days away (cf. Gen. 1:14-19).
Proverbs 8 speaks figuratively of the Messiah as "Wisdom" (cf. 1 Cor. 1:24) and tells us that the Almighty Father used him as His "master worker" (Pro. 8:30) to complete the creation of the heavens and the earth. Yet this scriptural identification is rejected by most Christians because they have been erroneously taught that Yeshua is the uncreated creator, one of three co-equal and co-eternal persons in a Trinitarian godhead.
Additionally, other related scriptural statements describing Yeshua's role in the creation are not usually used to qualify the statement that he created EVERYTHING (John 1:3). However, a closer look at all the relevant Scriptures reveals that this prevailing view is not supported by the actual text of the Bible.
As my article on the identity of the Messiah shows, early "church fathers" such as Ignatius and Justin Martyr often used this passage in Proverbs 8 to explain the identity of Yeshua. Here, the form 'aretz refers to the earth as a whole, while 'eretz speaks just of the dry land. The Messiah states that he was brought into existence before the completion of the unformed world commenced (vv. 22-23). He goes on to explain in detail that he was the "master worker" at the side of YHVH when He shaped the mountains and hills, formed the soil, set the boundaries of the seas, and eventually created mankind in the process of finishing the creation (vv. 24-31).
The first two verses of the Bible (Gen. 1:1-2) show that the unfinished and unpopulated heavens and earth were in existence BEFORE the creation of the Light on Day One. The New Testament explains that Messiah was the one through whom God the Father created all the things IN the heavens and ON the earth. When the totality of Scripture is examined, we see the Bible teaches that under YHVH's supervision, the Messiah was the primary one who developed and completed His creation.
Did Messiah the "master worker" act alone in the endeavor of creation? Or does Scripture indicate that others were also involved in the process of creation? We are not told directly, but numerous clues are given that allow us to deduce the answer.
From this passage, we can see that the "morning stars / sons of God" (i.e., angels) were present during the creation. However, Genesis 1 does not tell us specifically WHEN during creation week these spirit beings were created.
Genesis 1:6-8 speaks of the division of the waters into two portions: the waters on the earth and the waters above in the heavens (i.e., skies). Psalm 104:3-4, which Rabbi Yochanan understood to be speaking of Day Two of creation, contains the additional detail that YHVH made His spirit beings, the angels, after separating out the upper portion of water from the lower. As Paul tells us (Col. 1:16), the Messiah would have been the instrument through which the angelic "thrones, dominions, rulers and powers" were brought into existence on this day.
If the angelic "morning stars" (Job 38:7), including the preincarnate Messiah (cf. 2 Pet. 1:19), are the "us" mentioned in Genesis 1:26, what does it mean that mankind was created in the image of YHVH and these "sons of God"?
By stating that YHVH the Father will not put the "world to come" (i.e., the Millennial Age) under the control of the angelic rulers, the author of Hebrews is clearly inferring that the current world certainly IS under their authority and power.
This statement shows that, unlike mankind, the ruling angels were created with the ability to recognize both good and evil. It was this ability, combined with his arrogance and pride (cf. 1 Tim. 3:6), that prompted Satan to tempt mankind to disobey God in the first place.
The identity of these "sons of God" has been in dispute for the past 1,800 years (primarily for doctrinal reasons not related to the text itself). However, there was no doubt about who they were at the time of Yeshua's ministry. The virtually unanimous opinion of antiquity was that these were some of the same angelic "sons of God" that had been present during the creation (Gen. 1:26; Job 38:7).
The ancient books of Enoch and Jubilees document that these offending angels were locked up in a subterranean "jail" called the Abyss for the actions summarized in Genesis 6:1-4. This prison for spirit beings is mentioned several times in the New Testament.
In Greek mythology, the poet Hesiod said that Tartarus was where the Titans, the first pantheon of Greek gods, were imprisoned after their defeat by the Olympian gods. Tartarus was the hellish abode located far below Hades. The original legends show that Tartarus was used only to confine those who were considered dangerous to the Olympian gods. Only later did Tartarus also evolve into a place of punishment. In this Scripture, Peter is citing the true history of the world before the Flood, which later became the basis for Greek mythology.
Jude clearly states that the reason for the imprisonment of these wayward angels was the same sin attempted by those in Sodom and Gomorrah (Gen. 19:5) – sexual immorality brought on by unnatural lust. Their sin brought about global devastation when YHVH wiped out their works and influence with the Flood of Noah.
But this is not the last the Bible has to say about these fallen angels. We'll pick up their story again later when they appear once more at the end of the age of Satan's rule over the earth.
This Aramaic translation/commentary on Genesis 11:5-8 clearly states that YHVH was speaking to a group of 70 powerful angels when He said "let US go down." Shortly we will see why the number was 70; however, let's first recognize WHO led these angels down to Babel. YHVH did not leave His heavenly throne to bring this group to earth Himself. Instead, the targum tells us that He sent one called "the Word of the LORD" as His agent in this task. Elsewhere in the Bible, "the Word" is identified as Yeshua the Messiah (e.g., John 1:1, 14; Rev. 19:13).
The ancient writings record that a powerful class of angels participated in the creation and was given authority to rule over mankind by YHVH.
The implication of this statement is that when an Israelite worshiped the sun, moon, or any other heavenly body, they were in fact worshiping the 'elohim who had been given authority by YHVH over that body. These "gods" were essentially interchangeable with the "host of heaven" assigned to them; worship of one was considered to be worship of both. These 'elohim had power over the nations YHVH had assigned to them, but He expressly forbade His people Israel from worshiping them.
Finally YHVH punished their rebellion and fulfilled His warnings to Israel. He had kept Israel as His own portion out of all peoples, but they betrayed Him and pursued the gods of the other nations instead. It is easy to see why Israel is figuratively portrayed as an adulterous woman in Scripture (Jer. 2:19-20; 3:1-10; Eze. 6:9; 23:1-49; Hos. 4:12; 9:1).
From this passage, it is clear that "all the host of heaven" standing before YHVH's throne in this meeting of the divine council were in service to Him. Why this afterward changed will be discussed later in this article.
As these two passages of Scripture indicate, the beney ha'elohim regularly assembled in heaven for meetings of the divine council. When they did so, it seems that Satan [literally hasatan, "the Adversary"] would come with them to appear before YHVH at the same time.
The curse placed on Satan was FIGURATIVE, not literal. Just as an actual serpent crawls on its belly along the ground, Satan was removed from his position in heaven as an "anointed cherub who covered" the throne of YHVH with his wings (Eze. 28:14; cf. Luke 10:18 ) and sentenced to "roam throughout the earth and walk around on it" (Job 1:7; 2:2). The second part of the curse (i.e., "eat dust") dictated that while going to and fro on the earth, Satan's job would be to continually seek to harm mankind (who is made from dust - Gen. 3:19; Psa. 104:29; Ecc. 3:20).
By properly understanding the curse, we can discern HOW Satan got his authority and position in the divine council. As Zechariah 3:1 and Revelation 12:10 confirm, YHVH empowered him as the accuser of mankind (Satan clearly took a special interest in accusing God's people). In the New Testament, Satan is often called the "Devil" (diabolos), which in Greek literally means "accuser" or "slanderer." Satan was heaven's "prosecuting attorney," appointed by God to find shortcomings in mankind and present those faults to God for punishment.
Satan was not made a ruler over any of the 70 nations by YHVH. However, he was given legal authority by Him to accuse them (and Israel) of sin before the divine council and prosecute them for those sins. The Bible clearly tells us that sin leads to death (Eze. 18:4; Rom. 5:12; 6:23; Jam. 1:15), and states that the Devil has the power of death (Heb. 2:14).
None of the 70 nations had a system that allowed their sins to be forgiven by YHVH the Father. Therefore, YHVH gave Satan de facto power over the nations when He gave him the authority to prosecute their sins. By sinning, the nations placed themselves under Satan's power.
Every year on Yom Kippur, the Israelite high priest was commanded to conduct a ritual that removed Israel's sins and reconciled the nation as a whole to YHVH (Lev. 16). On this day when Israel was cleansed of sin, Satan had no ability to accuse or prosecute them. This concept has important ramifications for understanding HOW Satan has control of the 70 nations. Complete forgiveness of sin was available only to the Israelites and only on Yom Kippur.
Asaph begins by showing YHVH the Father in His role as the head of the divine council. During this meeting of the council, God criticizes the "gods" for not properly exercising the authority He has granted them. Asaph explains that the injustice of the 'elohim have undermined all the foundations of the world. He records God's warning to these spiritual rulers that the punishment for their iniquity will be to "die like men." Obviously all mortals will "die like men." Therefore, the view that this Scripture is referring to human rulers/judges is illogical and makes no sense. Asaph ends the psalm by exhorting YHVH to judge the earth and its divine rulers, because all nations truly belong to Him and not to them.
In this passage we are given a fascinating glimpse into the order and activities of the spiritual realm. The mighty angel Gabriel was sent from heaven by YHVH to give Daniel understanding of what would happen to his people the Jews "in the end of days" (v. 14, Heb. be'acharit hayamim). However, Gabriel was impeded for three weeks because "the prince of the kingdom of Persia" contested God's purpose to enlighten Daniel (and through him, us).
This prince of Persia clearly was not human; he was the divine council member who ruled over the nation of Persia. Since Daniel was in the land of Persia, he was under the authority of this angelic prince. The prince of Persia did not want Daniel to receive this revelation, so he fought hard against Gabriel to keep him from delivering YHVH's message.
After conveying his message to Daniel, Gabriel states that he must return to again battle the prince of Persia. Furthermore, he states the prince of Greece will come after he has finished with the prince of Persia. The picture portrayed by this brief account is one of spirit beings exercising authority over the nations they have been given to rule.
In these passages from Daniel, Michael is identified as "one of the chief princes" (Dan. 10:13) on the divine council who is said to be the prince over the people of Israel (Dan. 10:21; 12:1). Earlier we saw that Israel is NOT one of the 70 nations, but rather was YHVH's chosen people, separate from the rest.
In the passage above, the Jews specifically asked Yeshua if he was the prophesied Messiah (v. 24). He said that he had already told them he was the Messiah, and they had not believed him (v. 25a). Yeshua went on to say that the works he had performed in the Father's name were a witness to his true identity (v. 25b). But then he made a distinction between the unbelieving Jews who were not of his sheep and those the Father had given to him (vv. 26-29). In verse 30, Yeshua concluded his comments to the Jews by proclaiming that he and his Father were "one" (Gr. hen).
Let's look more closely at the Greek word hen. Vincent said that the Greek word hen, translated "one" in John 10:30, is "the neuter, not the masculine e??, one person" (p. 197, vol. II, Word Studies of the New Testament). The use of hen here clearly indicates that Yeshua was not claiming that he and the Father were the same being. Jamieson, Fausset, and Brown wrote of this verse: "Our language admits not of the precision of the original in this great saying, 'We (two Persons) are One (Thing).' Perhaps 'one interest' expresses nearly, though not quite, the purport of the saying" (p. 414, vol. III, part I, A Commentary, Critical, Experimental, and Practical). The Abingdon Bible Commentary says: " V. 30 does not affirm a metaphysical unity, but a moral, and we must not read the later creeds into the words" (p. 1079).
Yeshua's answer in verse 30 prompted the Jews to charge him with blasphemy and prepare to stone him (vv. 31-33). In verses 34-36, Yeshua addressed the charge that they had leveled against him, namely that he had blasphemed by proclaiming himself to be an 'elohim (the Greek root word theos is the equivalent of the Hebrew 'elohim).
Based on Yeshua's answer to the Jews, why were they planning to stone him? Did they think that he, a man, had proclaimed himself to be YHVH the Father? Or did they understand his claim in a way that was different from the common understanding of today?
According to the Jews' own words, they understood that Yeshua was claiming to be an 'elohim, one of the divine sons of God. Yeshua's specific reply in John 10:34 to their charge of blasphemy was to quote from Psalm 82:6, which is a reference to those ruling angels on the divine council who were called "sons of God" in the Old Testament (Job 1:6; 2:1; 38:7; etc.). Then Yeshua asked the Jews, "Why do you say I'm blaspheming just because I've proclaimed myself to be a Son of God, when the Father Himself in the Scripture calls the members of the divine council "gods" ('elohim)?" (vv. 35-36).
Yeshua's response to the Jews (which they understood) was that he was one of those divine council members. But which one? In his Gospel, John tells us that Yeshua came to his own people, and his own people did not accept him (John 1:11). The clear implication of this statement is that before his mortal existence as a man, Yeshua had been the 'elohim Michael, the prince over Israel who represented and defended them in the divine council.
Henry, Wesley, Calvin, Gill, and Clarke are all respected Christian scholars who either identified Michael as Christ or admitted of that possibility. The scope of the available evidence clearly demonstrates that the Jehovah's Witnesses sect cannot lay claim to having originated the identification of Michael with the Messiah.
Additionally, many Jewish writings identify Michael as the Prince of Israel who mediated for them in many ways. He was the lead angelic prince who presented offerings in the heavenly sanctuary (Babylonian Talmud, Menahot 110a) ; was the leader of the angels who visited Abraham (Babylonian Talmud, Yoma 37a); was Israel's guardian angel (Babylonian Talmud, Yoma 77a); prevented Isaac from being sacrificed (Yalkut Reubeni, Wayera); wrestled with Jacob (Targum Pseudo-Jonathan, Gen. 32:25); was Israel's advocate when they deserved death at the Red Sea (Exodus Rabbah, 18:5); led Israel during the forty years in the wilderness (Rabbi Abravanel's commentary on Exo. 23:20); gave Moses the tables of stone (Apocalypse of Moses, 1); instructed Moses at Sinai (Book of Jubilees, i. 27, ii. 1); destroyed the army of Sennacherib (Midrash Exodus 18:5).
Many Scriptures in the New Testament testify that Yeshua was rewarded by God for his faithful obedience unto death. In essence, a massive transfer of authority took place after Messiah ascended back to heaven after his resurrection. This transfer, and the reason for it, was succinctly prophesied in Psalm 45:6-7.
The letter to the Hebrews was primarily written to Jewish believers in Yeshua to explain his origin and identity, as well as his role in YHVH's plan. In quoting Psalm 45:6, the author of Hebrews applies the title 'elohim specifically to Yeshua to describe his power and position. This anointed Son of God was one of the exalted 'elohim that served on the divine council, the one that YHVH assigned to rule over His portion, the nation of Israel (Deu. 32:9).
The next verse of the quotation confirms this identification. As we saw earlier, Psalm 82 shows that the other 'elohim acted unjustly in the administration of their duties over the nations. But Psalm 45:7 tells us that this Son "loved righteousness and hated lawlessness." He walked in YHVH's ways instead of doing his own will. Therefore, Yeshua was elevated above his "companions," the other members of the divine council.
The statement in verse 4 that "he became" better than the angels (a reference to the other 'elohim on the divine council) clearly indicates a change in status. This declaration shows that "after making purification for sins" (v. 3), Yeshua was elevated to higher position. Many New Testament Scriptures confirm that his obedient death on the cross allowed him to be exalted.
Verse 5 contains two citations from the Old Testament which confirm the sure nature of God's promise to His "Anointed" that He would establish him as king over the entire earth. These two citations show that Yeshua is not simply one of the ruling angels, but instead he is the promised Messiah, the seed of David, the one who will reign in Jerusalem on David's throne during the millennial Kingdom of God.
Verse 6 is a partial citation of Deuteronomy 32:43 from the ancient Greek Septuagint translation of the Old Testament. The author relates this Scripture to the return of Yeshua, the firstborn Son of God, into the world at the end of the age. He builds on the theme of messianic rulership initiated in verse 5 and shows the time when the Messiah will come to take his rightful authority over the nations of the earth from their former angelic rulers.
Also on certain days after the festival [i.e., Passover] there appeared a thing so marvelous as to be beyond belief, but that it was related by many that saw it in their own eyes. Before the setting of the sun there were seen chariots driven across the sky, and hosts of armed men setting themselves in order of battle, and surrounding the cities. (bk. 6, ch. 5, sec. 3, Wars of the Jews).
Interestingly, this event would have taken place about 40 years from the time Yeshua began his earthly ministry in the fall of 26 CE. Josephus is not the only historian who records this celestial war. About 110 CE, the Roman historian Tacitus described this same supernatural event.