Question

What is the divine council of God, and why should Christians reject Michael Heiser’s view of it?

Answer

In recent years, Dr. Michael S. Heiser’s teaching on the “divine council” has gained significant traction—especially through his books The Unseen Realm and Supernatural. Heiser argues that the Bible reveals a heavenly council of lesser elohim—real spiritual beings who serve under God’s authority. He sees this especially in passages like Psalm 82, Deuteronomy 32:8–9, and Job 1.

“The divine council is the term biblical scholars use to refer to the heavenly host—the spiritual beings who serve God in the unseen realm.”¹

He insists this framework is central to biblical theology:

“We can’t have a theology that’s faithful to the biblical text without acknowledging the divine council.”²

At first glance, this view may seem fascinating—even thrilling for those interested in supernatural themes. But Christians must ask: Is it biblical? And more importantly, does it align with what Scripture reveals about the nature of God and His creation?

What Psalm 82 Actually Teaches

Psalm 82:1 says:

“God has taken his place in the divine council; in the midst of the gods he holds judgment.”

Heiser interprets these “gods” (elohim) as actual divine beings:

“The gods of Psalm 82 are not humans. They are divine beings—lesser gods under Yahweh’s authority.”²

However, when we examine the passage in context, it becomes clear that Psalm 82 is not describing a celestial boardroom of lesser gods—it’s a poetic rebuke of unjust human rulers who act as though they are above accountability. Verses 2–4 condemn these “gods” for failing to defend the weak and uphold justice:

“How long will you judge unjustly and show partiality to the wicked? Give justice to the weak and the fatherless…”

Verse 7 seals their identity:

“Nevertheless, like men you shall die, and fall like any prince.”

These are not immortal spirits or lesser deities—they are human judges entrusted with authority who have failed in their duty. This use of elohim for human rulers also appears in Exodus 21:6 and 22:8–9, where judges are referred to as “gods” because they exercise delegated authority—but they are not divine in nature.

What About John 10?

Some argue, “Didn’t Jesus Himself affirm Heiser’s reading by quoting Psalm 82?” When Jesus quotes Psalm 82 in John 10:34–36 (“Is it not written in your Law, ‘I said, you are gods’?”), He is not endorsing the existence of lesser divine beings. Instead, He uses the passage to refute the Pharisees’ accusation of blasphemy. His point is that if Scripture could call Israel’s judges “gods” (because of their representative role), then it is not blasphemy for Him, the consecrated Son sent by the Father, to call Himself the Son of God. Far from proving a council of deities, Jesus reinforces that those “gods” were merely human and still subject to God’s judgment (John 10:35).

Consistent Witness of the Church and Reformed Expositors

This understanding of Psalm 82 as referring to human judges has been affirmed by faithful expositors through the centuries:

• John Calvin: “The name gods is here applied to magistrates… because they bear the image of God.”³
• Matthew Henry: “Earthly judges are called gods, but must die like men.”⁴
• Augustine: “He called them gods, to whom he said, ‘You die like men,’ for they were men, to whom the word of God came.”⁵
• Athanasius: “They are called gods because they have received power from God to judge, but they are mortal and not true gods.”⁶
• Chrysostom: “He calls them gods because they have been entrusted with the office of judges. Yet they are men who shall die.”⁷
• Derek Kidner: “The ‘gods’ of Psalm 82 are human judges, honored with the title because they exercise God’s authority; but their corruption will bring them to judgment.”⁸
• Allen P. Ross: “The term ‘gods’ is used in this psalm in its old sense of rulers or judges, appointed by God.”⁹
• Charles Spurgeon: “They are gods in office, but not in nature. They are but men, and shall die like men.”¹⁰

Additionally, Reformed Old Testament scholar E.J. Young cautioned:

“The analogy of Scripture must take precedence over extraneous sources.”¹¹

What’s Wrong with Heiser’s View?

It Undermines God’s Uniqueness

The Bible is clear:

“I am the LORD, and there is no other, besides me there is no God.” —Isaiah 45:5

“Before me no god was formed, nor shall there be any after me.” —Isaiah 43:10

“To whom then will you compare me, that I should be like him? says the Holy One.” —Isaiah 40:25

Heiser nevertheless teaches:

“The worldview of the biblical writers included the existence of other gods. The Israelites believed Yahweh was species-unique but not the only elohim in existence.”¹

Even if elohim can sometimes refer to spiritual beings, the idea of other “gods” existing alongside Yahweh contradicts these direct affirmations of His absolute singularity and supremacy.

It Leans Too Heavily on Ancient Near Eastern Literature

Heiser frequently interprets biblical texts through the lens of Ugaritic myths and ancient Near Eastern documents. While historical background can be helpful, biblical theology must never be subordinated to pagan mythology. Scripture must interpret Scripture.

It Encourages Speculative Theology

Heiser’s divine council framework often depends on disputed manuscript variants (such as the Dead Sea Scrolls reading of Deuteronomy 32:8) and conjectural reconstructions that go far beyond what Scripture clearly teaches. This risks leading believers into esoteric speculation rather than the clarity and sufficiency of God’s Word.

A Call to Stand Firm

In an age fascinated by speculative spiritual claims, Christians must hold fast to the clarity, sufficiency, and authority of Scripture. Teachings that claim hidden frameworks or secret insights often tempt believers away from the sufficiency of God’s clear revelation. Trust in the God who has spoken plainly in His Word and has revealed all we need for life and godliness.

“To whom then will you compare me, that I should be like him? says the Holy One.” —Isaiah 40:25

For Further Study

• The Word Matters by Dave Jenkins
• Ligonier Ministries: “There Is No Other God”
• For more questions like this please visit Contending for the Word Q&A.

References

1. Michael S. Heiser, The Unseen Realm (Lexham Press, 2015).
2. Michael S. Heiser, Supernatural (Lexham Press, 2015).
3. John Calvin, Commentary on the Psalms, Vol. III, trans. James Anderson (Grand Rapids: Eerdmans, 1949), p. 259.
4. Matthew Henry, Commentary on the Whole Bible, Vol. 3 (Peabody, MA: Hendrickson, 1991), p. 404.
5. Augustine, Expositions of the Psalms 73–98, trans. Maria Boulding (Hyde Park, NY: New City Press, 2003), p. 231.
6. Athanasius, Against the Heathen, NPNF2-04, ed. Philip Schaff (Grand Rapids: Eerdmans, 1978), p. 4.
7. John Chrysostom, Homilies on the Gospel of John, Homily 63, NPNF1-14 (Grand Rapids: Eerdmans, 1983), p. 229.
8. Derek Kidner, Psalms 73–150 (Tyndale Old Testament Commentaries), p. 298.
9. Allen P. Ross, A Commentary on the Psalms: Volume 2 (Grand Rapids: Kregel, 2013), p. 702.
10. Charles Spurgeon, The Treasury of David, Psalm 82:6.
11. E.J. Young, My Servants the Prophets (Grand Rapids: Eerdmans, 1952), p. 97.