Gen. 3:5, 22, this is the only possible conclusion. So examined, with all the associated facts considered, Gen., chap. 1, is seen to be a narrative not of a devout monotheist, jealous for the recognition of the essential oneness of deity, but of a henotheist not yet fully evolved from the polytheistic thought underlying such a belief. Thus in the "us" of Gen., Chaps. 1-11, we have a definite reference to divine beings upon whom the title gods, or sons of gods, is unreservedly bestowed, a more correct term than that of "angels" given them in II Pet. 2:4, and Jude, vs. 6. Notwithstanding therefore the assertion of many scholars that Gen., chap. 1, was written at a very late period by a Hebrew scribe anxiously striving from the standpoint of a strict and devout monotheist to bestow a thorough and exhaustive treatment on all aspects of his subject,[1] the evidence we have even so far produced shows that such an opinion is absolutely without warrant. And here we are supported by the last scholar who has written on this subject. Professor Toffteen, referring to the phrase in Gen. 1:26, "Let us make man in our image," describes it as plainly polytheistic "implying a recognition of more than one God." "Gen., chap. 1," he adds, "uses Elohim in a polytheistic sense." Finally he concludes touching the date of the document "P," which includes the first and much of the rest of the first eleven chapters of Genesis, that it belongs to "a very early date, most probably to about the time of Samuel, Saul, and David."[2] Owing therefore to the polytheistic thought so plainly exhibited in Gen., chap. 1, this chapter must have been written before a pure monotheism was first taught in Israel, that is, before the eighth century at least, which brings us now to consider the polytheism of the Hebrew-Israelites and their fathers.
It has been claimed that the Hebrews never were polytheists.[3] In the issue of this journal for May, 1899, I undertook to show that this was a mistake. Recently, however, this claim has been repeated on the ground that the worship by Israel's fathers of the gods of Babylon and Egypt shows merely that they abandoned
