The Bible is often perceived as the ultimate testament to monotheism, particularly within Judaism, Christianity, and Islam. However, a closer examination of the scriptures reveals passages that seem to reference multiple gods. This raises a provocative question: “Why does the Bible mention multiple gods?” A secular investigation into the earliest texts, combined with historical and linguistic analysis, uncovers a complex religious landscape that challenges traditional monotheistic interpretations.
The Hebrew Term “Elohim”: Singular or Plural?
One of the most puzzling aspects of the Hebrew Bible is the frequent use of the word Elohim, a term that is grammatically plural but often used to refer to the singular God of Israel. For example, Genesis 1:1 states, “In the beginning, Elohim created the heavens and the earth.” Despite the plural form, the verb “created” (bara) is singular, suggesting a singular subject.
Secular scholars argue that this linguistic oddity reflects the Bible’s roots in a polytheistic cultural context. Elohim may have originally referred to a council of gods or a supreme deity presiding over lesser divine beings, a concept common in ancient Near Eastern religions. Over time, as Israelite religion evolved towards strict monotheism, the term was reinterpreted to denote the singular God.
The Divine Council: A Pantheon Within the Bible
Psalm 82 offers a striking depiction of a divine council: “God [Elohim] stands in the assembly of God; He judges among the gods [elohim].” Here, the text describes God presiding over a group of other gods, reprimanding them for their injustice. This imagery closely parallels Canaanite mythology, particularly texts from Ugarit that describe the god El and his assembly of divine beings.
Secular analysis suggests that early Israelite religion did not emerge in isolation but was deeply influenced by surrounding polytheistic cultures. The concept of a divine council indicates that monotheism was a gradual development, with remnants of earlier beliefs embedded in the biblical text.
The Case of Genesis 6:1-4 — The “Sons of God” and the Nephilim
Genesis 6:1-4 describes the “sons of God” (bene elohim) taking human wives, resulting in the birth of the Nephilim, a race of giants. This passage is enigmatic and has puzzled scholars and theologians for centuries.
From a secular perspective, this story reflects ancient mythological traditions where gods intermingled with humans, a common motif in Mesopotamian and Greek myths. The bene elohim are portrayed as distinct divine beings, suggesting a worldview where multiple gods or semi-divine entities existed alongside humans.
The First Commandment: Acknowledgment of Other Gods?
Exodus 20:3 states, “You shall have no other gods before me.” This commandment does not deny the existence of other gods but rather prohibits their worship. This phrasing implies that the existence of other gods was acknowledged, but Yahweh demanded exclusive devotion.
Secular scholars interpret this as evidence of henotheism, a belief system where one god is worshipped as supreme without denying the existence of other deities. This perspective suggests that early Israelite religion prioritized Yahweh over other gods rather than asserting absolute monotheism.
Deuteronomy 32:8-9 and the Division of Nations
An ancient textual variant found in the Dead Sea Scrolls and the Septuagint offers a fascinating insight into Deuteronomy 32:8-9: “When the Most High [Elyon] gave the nations their inheritance, when he divided all mankind, he set up boundaries for the peoples according to the number of the sons of God [bene elohim]. For the LORD’s [Yahweh’s] portion is his people, Jacob his allotted inheritance.”
This passage suggests a cosmic hierarchy where Elyon, the “Most High,” assigns different nations to various divine beings, with Israel belonging to Yahweh. This reflects a polytheistic framework where multiple gods govern different nations, and Yahweh is the national deity of Israel. The later Masoretic Text altered “sons of God” to “sons of Israel,” possibly to align with monotheistic theology.
The Influence of Canaanite and Egyptian Religions and Mythology
The Ugaritic texts discovered in Ras Shamra (modern-day Syria) have provided valuable insights into the religious environment of the ancient Near East. These texts describe a pantheon of gods led by El and Baal, with striking similarities to biblical accounts.
For instance, the name “Israel” itself means “he who struggles with El,” referencing the Canaanite high god. Many biblical names, such as Daniel (“God is my judge”) and Michael (“Who is like God?”), incorporate “El,” reflecting the lingering influence of Canaanite religion.
Furthermore, the Bible directly references Egyptian deities, highlighting the interconnectedness of ancient religions. In Jeremiah 46:25, the prophet declares, “The LORD Almighty, the God of Israel, says: I am about to bring punishment on Amon [Amun] god of Thebes, on Pharaoh, on Egypt and her gods and her kings.” Here, Amun, a principal deity in the Egyptian pantheon, is acknowledged explicitly, suggesting that the existence of other gods was a recognized reality.
In the book of Exodus, the plagues inflicted upon Egypt are seen by many scholars as a direct challenge to the Egyptian gods, including Ra, the sun god. The ninth plague, darkness over the land, can be interpreted as Yahweh demonstrating dominance over Ra, who was believed to control the sun. This theological confrontation underscores the polytheistic backdrop against which the Israelite monotheistic identity was being forged.
Secular scholars argue that early Israelite religion was not strictly monotheistic but evolved from a Canaanite and Egyptian polytheistic tradition. Over time, Yahweh was elevated to supreme status, absorbing attributes and titles previously associated with other deities.
Conclusion
The question, “Why does the Bible mention multiple gods?” reveals that the Bible is not a monolithic document but a compilation of texts reflecting diverse theological views across different historical periods. Secular investigations suggest that early Israelite religion was deeply influenced by polytheistic traditions, with remnants of these beliefs preserved in the biblical narrative.
Understanding this complex history challenges conventional views of biblical monotheism and invites a deeper appreciation of the Bible as a product of its time and cultural environment. Whether viewed through the lens of faith or scholarship, these revelations offer a richer, more nuanced perspective on one of humanity’s most influential texts.
Sources:
- The Hebrew Bible (Genesis, Exodus, Psalms, Deuteronomy, Jeremiah)
- The Dead Sea Scrolls
- The Septuagint (Greek Old Testament)
- The Ugaritic Texts from Ras Shamra
- “The Evolution of God” by Robert Wright
- “Did God Have a Wife? Archaeology and Folk Religion in Ancient Israel” by William G. Dever
- “Gods, Goddesses, and Images of God in Ancient Israel” by Othmar Keel and Christoph Uehlinger