(BtL) Disinheriting the Nations
Article by R. Mark Reasoner Jr., Student in the Accelerated Masters Program with a concentration in Hebrew, Biola University, Talbot School of Theology; Co-Author of Illustrated Psalms in Hebrew, Glossahouse Press, 2023.
Biblical translations in this article are Mark's.
In Deuteronomy 32:8, the deity Elyon (often translated "Most High") allots nations according to the number of his sons: “When Elyon allotted nations, when he separated the sons of humankind, he fixed the borders of the peoples, according to the number of the sons of elohim. But YHWH’s allotted portion was his people, Jacob his inherited territory” (Deut 32:8). Deuteronomy 32 is called the “Song of Moses” and is one of the most important sections of the Hebrew Bible. The song speaks of when YHWH “separated the sons of humankind.” Likely, this speaks of the tower of Babel story in Genesis 11, when YHWH said “Come, let us go down there and mix their language.” Michael Heiser puts it this way:
Deuteronomy 32:8–9 describes how Yahweh’s dispersal of the nations at Babel resulted in his disinheriting those nations as his people. This is the Old Testament equivalent of Romans 1:18–25, a familiar passage wherein God “gave [humankind] over” to their persistent rebellion. The statement in Deuteronomy 32:9 that “the Lord’s [i.e., Yahweh’s] portion is his people, Jacob his allotted heritage” tips us off that a contrast in affection and ownership is intended. Yahweh in effect decided that the people of the world’s nations were no longer going to be in relationship to him. He would begin anew. He would enter into a covenant relationship with a new people that did not yet exist: Israel.[1]
The disinheriting of the nations by YHWH is a result of the disobedience at the Tower of Babel. When YHWH gave up the nations to lesser deities, these deities subsequently did not uphold justice in their allotted territories. Deuteronomy 4:19 warns Israel to not worship and serve “the host of heaven” which YHWH has not allotted to them. These “allotted gods” are given as an inheritance to the peoples and apportioned over the nations, while YHWH takes the people of Israel as his own portion. This reflects the ancient Near Eastern concept of patron/territorial deities, who are expected to uphold justice in their allotted territory. This worldview is common to Egypt and Mesopotamia.[2] Territorial deities are reflected in ancient Egyptian religion, with lords of different regions called (ḥspw) or "nomes."[3] This motif is picked up in Psalm 82 when these allotted deities are judged in verse 8: “Rise up, elohim judge the earth, because you will inherit all the nations!” This verse is a plea for the singular elohim who judges his sons for injustice, to do what Brent Strawn calls “re-apportion” the nations. Strawn further notes the similarity between Deuteronomy 32 and Psalm 82:8, saying,
By means of specific terminology as well as semantic content, Deut. 32:8-9 seems closely related to Psalm 82, especially v.8… Beyond linguistic affinities, Psalm 82:8 and Deut 32:8-9 share a conceptual world wherein a high deity supervises other, lesser deities who are tasked with oversight of certain people groups.[4]
In the New Testament, Acts 2, or "Pentecost" is a literary reversal of the tower of Babel. The process of reclaiming the divided nations from the dominion of the fallen sons of God is kickstarted when the languages of the people become united. Heiser states,
At Pentecost the tongues are “divided” (diamerizo) or, perhaps more coherently, “distributed” among the disciples as they are commissioned to preach the good news to the throngs at Pentecost. As Jews gathered in Jerusalem for the celebration heard and embraced the news of Jesus and his resurrection, Jews who embraced Jesus as messiah would carry that message back to their home countries—the nations. Babel’s disinheritance was going to be rectified by the message of Jesus, the second Yahweh incarnate, and his Spirit. The nations would again be his.[5]
The good news of the kingdom is to be sent out to the nations that were disinherited. In the gospels, Jesus constantly proclaims the message of the "Kingdom of God." What is this kingdom, and why is it coming? Jesus' exorcisms of evil spirits, are an inauguration of the kingdom as he seeks to bring heaven down to earth, preparing sacred space by eradicating the ritually impure demons and taking back the dominion of the earth by announcing his kingdom and rule through exorcism.[6] This all is part of God's ultimate plan to re-inherit the nations (the gentiles) into his fold (John 10:16.) The kingdom of God (God's coming rule over all the nations) is to be preached to all the nations whose gods hold their people captive. When the good news of the kingdom goes out to the nations which are held captive under the sons of God, the Psalmist's cry will finally be answered—“Arise, O God, judge the earth; for you shall inherit all the nations!” (Ps 82:8).
[1] Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible, First Edition. (Bellingham, WA: Lexham Press, 2015), 113.
[2] For Further reading, see https://thedivinecouncil.com/Deuteronomy32OTWorldview.pdf.
[3] https://www.wisdomlib.org/egypt/book/the-gods-of-the-egyptians-vol-1/d/doc6496.html.
[4] Strawn, Brent A. “The Poetics of Psalm 82: Three Critical Notes Along With a Plea for the Poetic.” Revue Biblique (1946-) 121, no. 1 (2014): 38-39.
[5] Heiser, The Unseen Realm, 299.
[6] Thiessen, Matthew. Jesus and the Forces of Death: The Gospels' Portrayal of Ritual Impurity Within First-Century Judaism. Grand Rapids: Baker Academic, 2020, 147.