The Judgment of the Sons of God by the Sons of God

In Psalm 82, the psalmist describes the rebellious sons of God ruling unjustly over the nations (Ps 82:2–4) that Yahweh had allotted to them at Babel (Gen 10–11), which we read about in Deuteronomy 32:8 in the DSS and LXX.

When the Most High 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.

Deuteronomy 32:8

We get a glimpse of this reality in Daniel 10, where Jesus and Michael, the prince of Israel (Dan 12:1), have a conflict with the prince of the Persian kingdom (Dan 10:13, 20) and the prince of Greece (Dan 10:20). These are real heavenly rulers who rule over real nations.

This reality was at play in the Exodus narrative when Yahweh promised to “bring judgment on all the gods of Egypt” (Exod 12:12; cf. 15:11). These were not idols. They were demonic heavenly rulers empowering the Egyptian sorcerers and magicians (Exod 7:11–12, 22; 8:7) to perform miracles to rival the ones Moses performed.

Moses provides further insight into this relationship between the these evil heavenly rulers and the Gentile nations. Yahweh hadn’t given these gods to Israel (Deut 29:26); rather, he’d apportioned them to the other nations (Deut 4:19). The Psalmist identified these heavenly rulers as demons (Ps 96:5; 106:37), and Moses said that those who sacrificed to them sacrificed to demons (Deut 32:17; cf. Lev 17:7), a point that Paul (1 Cor 10:20; cf. 1 Cor 8:4–6) and John (Rev 9:20) corroborated.

The New Testament affirms this reality of rebellious spiritual rulers and their authority over the nations. Paul reminds the Ephesian believers that their struggle wasn’t against human beings but against heavenly beings (Eph 6:12) and their diabolical authority under Satan (Eph 6:11). Paul tells the Galatians that they “were in slavery under the elemental spiritual forces of the world” (Gal 4:3), “to those who by nature are not gods” (Gal 4:8) in the fullest sense (cf. 1 Cor 8:5–6) but rather “weak and miserable forces” attempting to re-enslave them again—this time through the Mosaic law (Gal 4:9–10).

Similarly, he warns the Colossians about those who were trying to deceive them with “fine-sounding arguments” (Col 2:4) and take them captive with “hollow and deceptive philosophy” through “human tradition and the elemental spiritual forces of this world” (Col 2:8). These false teachers were also trying to impose the Mosaic law on Christians (Col 2:16), which Paul connects to “the worship of angels” (Col 2:18; cf. 1 Cor 8:5–6; 10:20). Paul connects these false teachers to “deceiving spirits and things taught by demons” (1 Tim 4:1; cf. 2 Cor 11:13–15). Under the Old Covenant, these wicked rulers pulled people away from the law; now, ironically, one of their strategies is to pull people to the law (1 Tim 1:6–7; Tit 3:9–11) and away from Christ (Gal 5:4; Heb 6:4–6; 10:26), its fulfillment (Matt 5:17; Rom 8:3–4; 10:4; 13:8–10; Gal 3:24–25; 5:14; Col 2:16–17; cf. Matt 17:1–8; John 1:17; 2 Cor 3:–11; Heb 3:3–6).

What did the New Testament writers believe about the origin of this authority possessed by these rebellious heavenly rulers? When did it start, and who gave it to them? How might the Old Testament provide the background for this New Testament reality?

When Satan tempted Jesus to worship him, he claimed to have received authority over all the nations (Luke 4:5–6). The author of Hebrews said Satan also held the power of death (Heb 2:14), but doesn’t explain where he got it.

Jesus acknowledged Satan’s authority by referring to him as “the prince of this world” (John 12:31; 14:30; 16:11) and “the prince of demons” (Matt 12:24, 27; Mark 3:22; Luke 11:15, 18–19) but said his authority was coming to an end (John 12:31; cf. Rom 16:20; Rev 12:1–9). However, though his doom is sure, he still exerts influence over “the whole world” (1 John 5:19), the kingdom of darkness (Col 1:13) that still deceives (1 Tim 4:1), blinds (2 Cor 4:4), and enslaves (Gal 4:3, 9) its citizens.

Paul called Satan “the god of this age” (2 Cor 4:4) and “the ruler of the kingdom of the air” (Eph 2:2), acknowledging his authority over the many other heavenly rulers, authorities, and powers (Eph 1:20–21; 3:10; 6:11–12; Col 2:10, 15; 1 Pet 3:22; cf. Matt 25:41; Rev 12:7)—the many demons who do his bidding (Matt 12:24, 27; Mark 3:22; Luke 11:15, 18–19; cf. 1 Cor 10:20; Rev 9:20).

However, this authority over the nations was taken from him and given to Jesus by the Father as a result of Jesus’ victorious death and resurrection (Matt 28:18; Phil 2:8–9; Heb 1:3). Jesus crushed the Serpent’s head (Gen 3:15) and disarmed these rebellious rulers and triumphed over them by the cross (Col 2:15; cf. Eph 4:8; 1 Peter 3:18–20), breaking the believer’s enslavement to these “elemental spiritual forces of this world” (Col 2:20) and taking possession of the power of death (1 Cor 15:54–57; 2 Tim 1:10; Heb 2:14–15; Rev 1:18). Satan didn’t understand God’s plan (1 Cor 2:7–8; cf. 1 Pet 1:12) and unwittingly brought about his own demise by spearheading the death of Jesus (Luke 22:3; John 13:2, 27; cf. Gen 3:15). When these rebellious rulers realized what had happened (1 Tim 3:16), they were no doubt shocked and dismayed by how they’d been outsmarted (Eph 3:10).

The Father awarded his unique Son with the divine name (Phil 2:9; Heb 1:4) and the seat at his right hand (Matt 26:64; Luke 22:69; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1 Pet 3:22; cf. Ps 110:1; Mark 16:19; Acts 7:55–56), elevating him “far above all rule and authority, power and dominion, and every name that is invoked” (Eph 1:21). Everything was put under his feet (Eph 1:22; cf. 1 Cor 15:27; Heb 2:7–8), including all of the rebellious heavenly authorities (Col 2:9–10; 1 Pet 3:22). He who was made lower than the angels (Heb 2:9) is now superior to them (Heb 1:4–14). All in heaven and on earth will bow and submit to his authority (Phil 2:10–11; cf. Dan 7:13–14)—including all the angels (Deut 32:43 [DSS/LXX]; Heb 1:6; Rev 5:11–14; cf. Psa 97:7, 9).

Now Jesus and his followers are raiding Satan’s worldwide kingdom, which is powerless against this onslaught (Matt 16:18), and building a kingdom from every tribe, language, people, and nation (Rev 5:9; 7:9; 14:6; cf. Dan 7:14). King Jesus is transferring believers out of Satan’s dominion of darkness into his own kingdom of light (Acts 26:18; Eph 5:8; Col 1:13; 1 Thess 5:4–5; 1 Pet 2:9).

It’s clear that this interpretation of rebellious heavenly rulers is deeply embedded in the theology of the New Testament—in both the message of the gospel and the mission of the church. It’s all throughout the Gospels, Acts, Epistles, and Revelation. Where did the New Testament writers get this heavenly rulers worldview? Might it just be that the supernatural interpretation of Psalm 82 (and Genesis 10–11 with Deuteronomy 32:8) provides the right backdrop for understanding where this heavenly authority originated?

The 70 sons of God (Deut 32:8), Yahweh’s elders (Isa 24:23), ruled over the 70 Gentile nations (Gen 10) as a result of divine judgment for their rejection of Yahweh’s authority at Babel (Gen 11) and their refusal to “fill the earth” (Gen 9:1) but instead avoid being “scattered over the face of the whole earth” and attempt to reach the heavens (Gen 11:4). So Yahweh with his loyal heavenly sons came down (Gen 11:7) and “scattered them over the face of the whole earth” (Gen 11:9).

This heavenly pattern of a chief ruler (Yahweh) with his 70 rulers (the sons of God, Yahweh’s elders) was replicated on earth, first with Moses and the 70 elders of Israel (Exod 24:1, 9; Num 11:16, 24–25) under the Old Covenant and then with Jesus and the 70 disciples (Luke 10:1, 17) under the New Covenant. Jesus sent them out to proclaim the arrival of the King and his kingdom, which brought the demons into submission in Jesus’ name (Luke 10:17).

Let’s return to Psalm 82, which prophesies a day when these rebellious sons of God will die like humans. Where else do we find this theme of God’s future judgment on his rebellious heavenly host?

Job 4:18 tells us that “he charges his angels with error,” likely a reference to the fall of some of his sons in Genesis 6. Peter talks about this Genesis 6 event in 2 Peter 2:4, when he says that “God did not spare angels when they sinned, but sent them to hell (Tartarus), putting them in chains of darkness to be held for judgment.” Jude mentions it, too, when he refers to “the angels who did not keep their positions of authority but abandoned their proper dwelling” whom God “has kept in darkness, bound with everlasting chains for judgment on the great Day” (Jude 6).

But what do we make of these wicked sons of God mentioned in Psalm 82? If the fallen sons of God from Genesis 6 were chained up until the day of judgment, who were these sons of God that Yahweh put in charge of the other nations when he divided humankind at Babel in Genesis 10–11?

It seems likely that these sons of God weren’t among those who rebelled in Genesis 6 and were imprisoned. Yahweh appointed them to rule over the nations, keeping Israel as his own inheritance (Deut 4:20; 7:6; 14:2; 26:18–19; 32:8–9; Ps 135:4). Were they morally good beings at that point? I suspect so, but I’m not sure. There was at least one rebellious son of God who was not locked up in chains. Satan, the first rebel, had regular access to God’s presence (Job 1:6–12; 2:1–7; Zech 3:1–2; Rev 12:7–10; cf. Isa 14:12–15; Ezek 28:12–19; Luke 10:18). We don’t know for sure whether the sons of God who ruled over the Gentile nations were loyal to Yahweh initially. While it’s possible that God put them under fallen sons of God as judgment for their rebellion at Babel (Gen 10–11), what we do know is that at some point these heavenly rulers rebelled against Yahweh. This rebellion is what prompted the prophetic judgment of Psalm 82. Is this judgment mentioned anywhere else?

Isaiah 24 mentions a day when “the Lord will punish the powers in the heavens above and the kings on the earth below. They will be herded together like prisoners bound in a dungeon; they will be shut up in prison and be punished after many days. The moon will be dismayed, the sun ashamed; for the Lord Almighty will reign on Mount Zion and in Jerusalem, and before its elders—with great glory” (Isa 24:21–23).

A likely parallel exists in Isaiah 34, where we find another connection between the nations and their rulers: “The Lord is angry with all nations; his wrath is on all their armies [צְבָאָ֑ם]. He will totally destroy them, he will give them over to slaughter. Their slain will be thrown out, their dead bodies will stink; the mountains will be soaked with their blood. All the stars [צְבָ֣א] in the sky will be dissolved and the heavens rolled up like a scroll; all the starry host [צְבָאָ֣ם] will fall like withered leaves from the vine, like shriveled figs from the fig tree” (Isa 34:1–4).

Given that the fallen sons of God of Genesis 6 had already been imprisoned, it seems likely that the fallen sons of God of Psalm 82 are in view here in Isaiah 24 and 34.

Jeremiah 10:11 may similarly prophesy their demise: “These gods, who did not make the heavens and the earth, will perish from the earth and from under the heavens.”

Daniel 7:9–10 may have this courtroom scene in view when it says, “As I looked, thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze. A river of fire was flowing, coming out from before him. Thousands upon thousands attended him; ten thousand times ten thousand stood before him. The court was seated, and the books were opened.”

In this future state, believers will receive authority over the nations (Rev 2:26–27) and will execute judgment over these rebellious angels (1 Cor 6:3)—exercising dominion as sons of God in partnership with the Son of God (2 Tim 2:12; Rev 3:21; 5:10; cf. Matt 19:28; Luke 22:28–30). Our glorious destiny as Jesus’ brothers (Rom 8:29; Col 1:18; cf. Matt 12:48–50; John 20:17), whom he proudly presents in the courtroom of heaven as his own (Heb 2:11–13) and defends against Satan’s accusations (John 17:9; Heb 7:25; 1 John 2:1; Rev 12:10; cf. Zech 3:1–2), is wrapped up in his glorious destiny (Isa 52:13; John 17:22–24; Rom 8:17–18; Phil 3:20–21; Heb 2:9; 1 Pet 1:21; 5:1; 1 John 3:2).

God’s rebellious heavenly sons are dethroned and judged; God’s redeemed human sons are enthroned and rule, taking their place (cf. Heb 2:14–16). Those who sought to destroy God’s human family (Gen 3:1–5; Luke 22:31; John 8:44; 10:10; 1 Pet 5:8; Heb 2:14–15) will themselves die like humans (Ps 82:7; Isa 24:21)—in some sense mediated through the agency (1 Cor 6:3) of those who are elevated to be “like the angels” (Matt 22:30; Mark 12:25) and “sons of God” (Matt 5:9; Luke 20:36; Rom 8:14, 19; 9:26; Gal 3:26; 4:6) who “can no longer die” (Luke 20:36) because they have become “sons of the resurrection” (Luke 20:36), “partakers of the divine nature” (2 Pet 1:4), and conformed to the image of the preeminent, unique Son (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18; Eph 4:24; Col 3:10; 1 John 3:2) with a heavenly, imperishable, immortal, powerful, spiritual, glorious body like his (1 Cor 15:40, 42–44, 52–54; Phil 3:21).