So-Called Gods or Real Gods? Michael Heiser and 1 Corinthians 8:5

Greek: καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί

1 Corinthians 8:5 (ESV): "For although there may be so-called gods in heaven or on earth—as indeed there are many “gods” and many “lords”—"

NASB: "For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords,"

NWT 2013: For even though there are so-called gods, whether in heaven or on earth, just as there are many “gods” and many “lords,”

NET Bible: If after all there are so-called gods, whether in heaven or on earth (as there are many gods and many lords),

Should the translations above be faulted for referring to gods as "so-called"? Michael Heiser thinks such renderings are wrong. See https://www.youtube.com/watch?v=nyPrO3KuPao&list=WL&index=41

As with all matters of translation or biblical interpretation, the views are many and diverse. However, I want to present some observations that suggest Heiser could be wrong or he might need to attenuate his remarks:

1) καὶ γὰρ εἴπερ could be understood in a hypothetical sense. William Mounce translates "For even if . . ." like NASB does. Zerwick and Grosvenor supply two possible renderings, "for granted that, for although"

The point is that Paul's words might be concessive rather than stating a point about reality (i.e., the way things actually are pertaining to gods and lords).

2) Another issue is how we should understand λεγόμενοι θεοὶ. In the dissertation, "The Shema in John’s Gospel Against its Backgrounds in Second Temple Judaism," Lori A.R. Baron writes:

"In 1 Cor 8:5-6, Paul qualifies the first slogan which denies the existence of idols to say that there are many 'so-called' (λεγόμενοι) gods and lords; Paul does not deny that these powers exist in the world, only that they are not gods 'for us' (ἡμῖν; cf. 1 Cor 10:20-21)"

See page 237.

In my opinion, we should not conflate demons with "gods" per se. Granted, the demons are elohim/theoi (they belong to this category/class), but was Paul thinking about demons in 1 Corinthians 8:4-6? It's possible, but his use of "gods" and lords" suggest that he was thinking about gods/lords represented by idols. For instance, Zeus or Artemis: these gods do not have any extramental existence. They are so-called deities (soi-disant powers), but the Father is God "for us" just as Christ is Lord for true Christians.

Loren Stuckenbruck takes this approach to 1 Corinthians 8:5-6:

"Paul's admission of the existence of these λεγόμενοι θεοί probably refers to function. Their existence holds 'to the extent that they are being worshipped'; so BETZ, Galatians, p. 215 and see n. 22."

See Stuckenbruck, Angel Veneration and Christology, page 108.

3) We must consider how writers sometimes use λεγόμενοι:

2 Thessalonians 2:4-ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ θεοῦ καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός

Ephesians 2:11-"Therefore recall that you, formerly fleshly Gentiles, the so-called uncircumcision by the so-called circumcision, which is in the flesh, made by hands" (Translation by S.M. Baugh)

Baugh comments:

The expression “so-called” (for λεγόμενοὶ, legomenoi; here) is not necessarily pejorative; it can simply mean “who are called” (as the major versions here), “who are known as,” or “who are designated as.” For example, “Jesus, who is known as ‘Justus’ ” (Col 4:11; Ἰησοῦς ὁ λεγόμενος Ἰοῦστος, Iēsous ho legomenos Ioustos; cf. Matt 1:16; 4:18; 10:2; John 11:16; 21:2). However, there are two places in Paul with this expression where “so-called” is found in some versions: “there may be so-called gods” (1 Cor 8:5; ESV, NASB, NIV, NRSV) and “every so-called god” (2 Thess 2:4; ESV, NASB, NRSV). In these cases Paul is distancing himself from labels other people use. That seems to be the case here in Eph 2:11, because Paul does not use derogatory labels for his audience; he calls them “saints” (e.g., 1:1; 5:3).

3) Speaking of 1 Corinthians 8:4-6, Craig Keener likewise observes:

"The particular knowledge to which the intellectually elite Christians here appeal is the claim that idols are really nothing (8:4). Whatever the status of their images,151 Paul is less convinced that the 'many gods' of Greeks and Romans (for statues in Corinth’s marketplace, see Pausanias 2.2.6, 8; 2.3.1) are
nothing (8:5); in fact, he follows common Jewish tradition in recognizing spiritual forces behind them (10:20). Paul does concede that these 'so-called gods' are nothing in the sense that Christians recognized that only one God was true (8:6)."

I agree that the many "gods" and lords" have spiritual forces behind them. Nevertheless, they are "nothing" by virtue of their non-existence in reality and insofar as they're false whereas God the Father is the only true God. Keener still refers to the deities as "so-called gods."

4) Galatians 4:8 seems to justify the translation of 1 Corinthians 8:5 as "so-called gods" or the translator could use quotation marks, "gods" and "lords."

The verse states: Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς·

See the discussion in A. Tim Span's Ph.D. dissertation,"The Divine Name in the New Testament: Tetragrammaton or Surrogate?" Pages 67-68.