The difficulty with that is it has Jesus saying, "I'm not divine but human just like you." Of course, Jesus could be adding a new dimension to the interpretation. As it stands, as Psalm 82 and 89 parallel each other in part, and Psalm 89 clearly has the beney ha-elohim in the clouds, that rules out human judges.
I look at it in points of ultimate origin. Does Jesus come from a transcendent spiritual, invisible to use Heiser's term, realm or is he just another guy from the space-time realm?
Yes, he has a birth from Mary, but ala Orthodox Christology, he comes from beyond earth
That is going beyond what Christ Himself is saying. His point is not about the nature of the people referred to in Psalm 82, but addressing said people as "gods". As Gill explains:
" thou blasphemest, because I said, I am the Son of God; for what he had said in
John 10:30 is equivalent to it; and in it he was rightly understood by the Jews, and what he here and afterwards says confirms it: the argument is what the Jews call , "from the lesser to the greater", and stands thus; that if mere frail mortal men, and some of them wicked men, being made rulers and judges in the earth are called gods, by God himself, to whom the word of God came in time, and constituted them gods, or governors, but for a time; and this is a fact stands recorded in Scripture, which cannot be denied or disproved, then surely it cannot be blasphemy in Christ, to assert himself to be the Son of God, who existed as a divine person from all eternity; and was so early set apart to the office of prophet, priest, and king; and in the fulness of time was sent into this world, to be the author of eternal salvation to the sons of men. "
Christ is exposing the Jews' hypocrisy for accusing Him of blasphemy because He referred to Himself as the Son of God when Scripture itself refers to mere humans as gods. If the "gods" of Psalm 82 are not human but some form of purely spiritual beings then that would suggest Christ is saying it is right to refer to these beings as gods in the sense of being divine. If "gods" does not necessitate some sort of divinity then I don't see the problem with it being used to refer to humans. The mere fact that angels and demons occupy the immaterial, rather than material, world does not make them any more gods than humans. Not to mention the fact that the Psalmist could easily have referred to them as angels or demons or spirits. That's not the term he used.
White was woefully underqualified for that discussion. It was quite painful. He didn't even pretend to interact with the Semitic languages and culture.
In what respect? Because he didn't go to a "good" university and isn't published in peer reviewed journals? Do you know the trash that is published in peer reviewed journals? How about a church-reviewed journal? Heiser is a snob who is only concerned with what his friends in academia think. He pays no heed to those who are doing actual ministry. The Christian does not need to bother with analysis of semitic culture. We have Scripture. And for what it's worth, White has taught Hebrew. He seems to know his stuff.
Ephesians 6:12
12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high
places.
Indeed and reading "gods" as human rulers does not in any way contradict this statement. Through whom are the agents of spiritual darkness working? Through our human rulers, through those in the media, our institutions, even through ordinary people. I think it is wrong to read this passage as referring to some wholly separate entity occupying high places, but rather as the devil and his spirits working through human beings (of course they also operate independent of human agents). We must, of course, defend the supernaturalism of Scripture and be very sensitive to attempts to analogise and psychologise it. But we mustn't do harm to the text by forcing a supernatural interpretation where it doesn't belong as an overreaction.