How Traditionalism Conflicts with the Divine Council Worldview

The Divine Council Worldview (DCW) is a significant and growing perspective among Christian communities around the world. It illuminates the role of created spirit beings, sometimes called the Sons of God (elohim), and their part in biblical history. Through the work of Dr. Michael Heiser, this challenging worldview is made readable and understandable. His book, The Unseen Realm: Recovering the Supernatural Worldview of the Bible, reveals and illuminates our understanding of biblical passages while broadening and challenging our traditional views on the spiritual realm. In his later book, Reversing Hermon: Enoch, the Watchers & the Forgotten Mission of Jesus Christ, Dr. Heiser expands on the concepts of the supernatural worldview to show the significant impact of the spiritual realm on human history and the work of Christ. Both of these books will enhance your understanding of scripture, both New Testament and Old Testament.

What this article seeks to show is that for those of us who appreciate and accept the DCW, it would be inconsistent and incoherent to also hold to the perspective of traditionalism.⁽¹⁾ This perspective concludes that Adam and Eve were initially created perfect, complete, and immortal (whether fully or conditionally), and forfeited this state as a result of their disobedience. Before I contrast certain elements of these two perspectives, I’ll provide an overview of each for those who are not familiar with these worldviews.

Divine Council Worldview

A supernatural perspective of our physical reality is, by extension, a necessity for all Christians. This would seem self-evident since our Lord and Christ condescended from the heavenly and spiritual realm in order to dwell among and take part in the physical realm. This redemptive work by God in Christ is an essential part of our beliefs and God’s act of grace toward his children. Even the gift of God’s Holy Spirit, which dwells within us, reflects the necessity for an awareness and acceptance of the supernatural.

What Dr. Heiser’s work reveals is that hidden within scripture is a broader scope of relationship and influence between the heavenly realm and events within our physical realm; more than what is traditionally perceived. Let me enumerate some key characteristics that are relevant to our discussion:⁽²⁾

• God has both a human family and a divine family of created spirit beings (Job 38:4-7)
• There is a structure of hierarchy within the divine family, each with specific roles
  • The Godhead, consisting of the Father, the Son, and the Holy Spirit. They are the uncreated elohim
  • Beney Elohim – divine, created beings with higher levels of responsibility or jurisdiction
  • Mal’ak (angels) – created beings who function as messengers
• Yahweh is an elohim, but no other elohim is Yahweh.
• All elohim inhabit the spiritual, unseen realm
• Their normal state is as a spirit being, though they can assume physical form and interact with the natural world. The natural world is not their normal state.
• The elohim operate as a functional part of God’s rulership; a divine council.
• Elohim are allowed direct influence over humanity and the physical realm:⁽³⁾
  • The interaction of the serpent with Adam and Eve and its influence on the events in the garden.
  • The descending of the Watchers (elohim) from their supernatural domain in order to mate and reproduce with human women.

Traditionalism – the Immortalist View

As a result of my study and assessment of traditionalism, especially as it’s presented in the Two Views of Hell, I have concluded that the underlying contrast described in the book is not one of merely traditionalism verses conditionalism, but is a contrast between the immortalist and mortalist. Since the primary feature of traditionalism I’m addressing in this article is the immortal nature of humanity, I will use these two terms interchangeably.

For those unfamiliar with it, the general theological tenants of traditionalism are the following:

• Equal and eternal judgment for the righteous and the wicked. Never-ending eternal life for the righteous, and never-ending eternal punishing for the wicked.
• Humanity was created with an immortal soul. Belief in the immortal soul is derived from the above supposition – eternal punishing for the lost and eternal life for the saved.
• The wicked will be eternally aware of the punishment they are under.
• The soul of man is treated as a component; mankind has an immortal soul.

I find there are numerous flaws in the immortalist view,⁽⁴⁾ but I will limit my discussion to the idea that humanity was created with immortality of any kind, contingent or otherwise, and lost this state as a result of their disobedience.⁽⁵⁾

Elohim Require the Physical Realm for Reproduction

A significant contribution of the DCW is a better understanding of the events surrounding Genesis 6:1-4. An obvious and important aspect of the events surrounding Mount Hermon is the condescending of the elohim from the spiritual realm to the physical realm in order to mate with human women and reproduce.⁽⁶⁾ In his discussion, Dr. Heiser comments on Matthew 22:23-33 to clarify that the text doesn’t say angelic beings can’t have sexual relations, it says they don’t.⁽⁷⁾

“In the spiritual world, the realm of divine beings, there is no need for procreation. Procreation is a necessity for perpetuating the human population.”

In an earlier article about these Sons of God,⁽⁸⁾ Dr. Heiser references Morgenstern’s The Mythological Background of Psalm 82. Morgenstern’s article makes a clarification about the difference between mortal and immortal as it relates to the elohim being referenced in Psalm 82. Here’s what he says on page 73.

“Manifestly v. 7a implies that these gods had been immortal, that this had been Yahweh’s concept of them, and that this condition of immortality was inherent in their divine nature. Impliedly only men are mortal, subject to death.”

Morgenstern continues on page 81 detailing the contrast between mortal and immortal.

Obviously the very concepts of divinity and attendant immortality are basically antithetical to and exclusive of the concepts of marriage, sexual relations and childbirth. Immortality is the distinguishing characteristic of divinity, marriage and childbirth the distinguishing characteristics of mortality. Mortality necessitates sexual relations and childbirth, if existence is to continue at all, while correspondingly divinity absolutely negates and forbids all sexual relations and resultant childbirth. Such at least are the logical implications of the antithetical concepts of gods and men and of mortality and immortality, as they were conceived in certain circles of early post-exilic Judaism and as they found concrete expression in Genesis 6:1—4 and in Psalm 82:8-9.

Here, Morgenstern makes the case, when comparing mortal with immortal, that the very concepts of divinity and attendant immortality are antithetical and exclusive of the concepts of marriage and reproduction. Whereas mortality necessitates these in order to continue its existence. This conclusion is completely consistent with the Genesis 2-3 narrative and the events of Genesis 6:1-4 (the Watchers).

It’s precisely what we see when the Watchers (elohim) intersect with humans and the resulting by-product of the Nephilim. Clearly this cross-breeding between distinct kinds worked against the Creator’s original intent, as it resulted in such severe pollution of not only humanity but all air-breathing creatures, that it later required cleansing the earth with water. It’s important to note that related cleansing occurred as the descendants of Israel came to occupy the land of Canaan and continued through the reign of King David.

This example of mating between mortal and immortal illustrates the distinction between the two kinds; each intended by God to dwell in their respective realms. Elohim were created to dwell primarily within the spiritual realm, while humanity, being made from the dust of the earth, were clearly created to dwell in the physical/natural realm.

The introduction of immortality to the natural realm through Adam and Eve would have eventually resulted in a similar outcome. Having free will and the ability to disobey, a trait shared with the elohim, humanity had the same potential for disaster within the physical realm had they been equipped with immortality too soon. It’s this possibility which requires Adam and Eve’s expulsion from the garden; to cut off all humanity’s direct access to the Tree of Life and immortality. At this point in time, it would only serve to undermine God’s creative work and intended goal (Genesis 1:28).

Reproduction is a Requirement of the Physical Realm

When the Genesis 2-3 narrative is viewed objectively, without adding to the text, it’s difficult to view immortality as something to be lost, but instead appears as something to be gained.⁽⁹⁾ It’s consistent with the narrative to conclude that Adam and Eve are created mortal, from the dust of the earth (Genesis 2:7); a state that did not change after their disobedience (Genesis 3:19):

• They are created male and female; intended for procreation (Genesis 1:27; 2:18,23)
• They are given in marriage, a faithful state in which they can reproduce and grow their family; an essential part of procreation. (Genesis 2:24)
• They are blessed and commanded to be fruitful in this way and to multiply and fill the earth. Procreation and their progeny are a fundamental goal of their Creator. (Genesis 1:28)
• They are given the whole earth along with sufficient authority over it to achieve this goal.

All of these factors, when taken together, point to the necessity of procreation in order to achieve what God created them for. These factors exist before their disobedience and they exist after it. Mortality and procreation become interconnected and co-essential to the primary goal God has for his creation (Genesis 1:28). To introduce the state of immortality, where procreation is no longer incentivized or necessary, is to undermine the Creator’s fundamental purpose in creating a natural realm for humanity to dwell in the first place.

To discover more about the work Yeshua the Christ is completing in the new creation, read my series linking Creation with New Creation.

Conclusions

Just as the intersection of the immortal and the mortal leads to an undesirable outcome for our Creator, brought to reality in the catastrophe of the Nephilim by the Watchers, the same would have been true had immortality been an aspect of humanity’s initial creation. This characteristic of the image and likeness of God was always intended to come through the Son of Man even before the foundations of the world were set (Ephesians 1).

In no way does immortality achieve God’s desired goal for humanity within his physical/natural creation; to multiply and fill the earth. It’s precisely for this reason that God intended an order to the imaging of his children. Beginning with the dust of the earth in order to achieve the glory of the divine, the perishable would eventually achieve the imperishable, but not by their own hand; it is a gift from God (Romans 5:15-21).

1 Corinthians 15:45-50
45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. 50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

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Presuppositions

At the close of each article, the relevant presuppositions that support it will be cited. This enables the reader to gain a clearer and deeper understanding of the context. To learn more about presuppositions, see the About page.

1. The work of God in Christ was no afterthought. It was established before the foundations of the world were set in place (Ephesians 1:3-6). In God’s plan is the hope of eternal life, which he promised before the ages began. It was left hidden by the will of God (1 Corinthians 2:2,6-10). Though unknown for a time, God would manifest this hope through the word of his gospel in Christ Jesus (Titus 1:1-3; Fourth Gospel 1:1-3).
2. The Son of God succeeded where Adam could not. The sin and death exposed to humanity by Adam and Eve is the result of what they are; human. Sin and the death which accompanies it are by-products of mortal beings with free will and self-determination. (Genesis 2:7; 3:19; Romans 5; 6; 7) Thankfully God extends his gift of grace in Christ Jesus, and for those willing to receive it, leads them into righteousness and eternal life (Romans 5:15-21).
3. Yeshua the Christ alone is the visible image of the invisible God. He is the first fulfillment of humanity bearing the complete image of God, whereas Adam left the garden still incomplete (Genesis 3:22). (Colossians 1:15-19; 2 Corinthians 5:14-20) He is the source of our eternal inheritance (Ephesians 1:7-14,17-21).
4. The goal for the work of Christ in us and for us is not only to develop the mind of Christ, but to develop the character of Christ also. This is the fruit of the Holy Spirit in us (Romans 7:4-6; Galatians 5:22-23; Colossians 1:9-14). Our victory in Christ is already established, regardless of our individual paths, because his victory has already been attained according to the will and the power of God. (Romans 8:31-39)
5. Death and resurrection are a means to glorification. God’s plan for his children begins with the physical/natural, but ends with the spiritual (1 Corinthians 15:45-55). The physical began with Adam and the spiritual began with Christ our Lord. (Fourth Gospel 3:16-18; 6:37-40; 5:21-24)
6. Yeshua the Christ is the author of the first creation and the new creation in his image. The new creation in Christ was intended from the beginning for all God’s children: Adam rendered unto us the knowledge of good and evil (Genesis 3:22), and Christ, the second Adam, gives us immortality and the tree of life (Fourth Gospel 14:6-7). He is the pathway into the kingdom of God in which no flesh and blood can dwell (1 Corinthians 15:45-50).

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Footnotes:

1. Edward Fudge & Robert Peterson, Two Views of Hell A Biblical & Theological Dialog; InterVarsity Press, 2000; pgs 11-15, Introduction
2. Dr. Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible; Lexham Press, 2015; Chapters 2-4
3. Dr. Michael S. Heiser, Reversing Hermon: Enoch, the Watchers & the Forgotten Mission of Jesus Christ; Defender Publishing, 2017; pgs 31-36 The Sin of the Watchers: A Summary
4. The four tenants of traditionalism noted above all find their roots in one primary thought: punishment, in terms of duration, for the wicked “equal” to the reward of the righteous. This very premise, with origins as far back as Tertulian, ignores two key facts of the gospel; A) Christ’s death redeems all unrighteous, sinning, and wicked humanity (Romans 5:8,19; Luke 5:31-32; 1 Timothy 1:12-17), and B) the grace of God is greater-than the sin of man (Romans 5:17,20-21). Additionally, for humanity to possess “immortality” as described by traditionalists contradicts the basic tenants of scripture which cites eternal life as something to be gained, and the role of Yeshua the Christ as the source of that life (Genesis 2:7 and 3:19; 1 Corinthians 15:45-50 and Genesis 1:28).
5. Dr. Heiser’s Naked Bible Blog, Romans 5:12 – What It Says and What It Doesn’t Say, Part 2 (Jun 11, 2009); his comments on contingent immortality.
6. Reversing Hermon; pgs 17-20, The Origin of the Nephilim
7. Ibid; pg 18
8. Dr. Michael Heiser, Deuteronomy 32:8 and the Sons of God, Bibliotheca Sacra (January-March 2001) pgs 52-74
9. Joshua John Van Ee, Death and the Garden: An Examination of Original Immortality, Vegetarianism, and Animal Peace in the Hebrew Bible and Mesopotamia, dissertation submitted at University of California, San Diego, 2013; pgs 156-165