Questions where the Bible appears to say two different things, with the passages on each side set together.
Are we all God's children?Deuteronomy 14:1 calls all Israel 'the children of the LORD your God.' Psalm 82:6 declares 'all of you are children of the most High.' Hosea 1:10, Acts 17:29,…
John 10:34-36(v6)Jesus answered them, “Isn’t it written in your law, ‘I said, you are gods?’ If he called them gods, to whom the word of God came (and the…
Psalms 82:1(v6)God presides in the great assembly. He judges among the gods.
2 Chronicles 19:6-7(v1)and said to the judges, “Consider what you do, for you don’t judge for man, but for Yahweh; and he is with you in the judgment. Now…
John 10:35(v1)If he called them gods, to whom the word of God came (and the Scripture can’t be broken),
Revelation 11:15(v8)The seventh angel sounded, and great voices in heaven followed, saying, “The kingdom of the world has become the Kingdom of our Lord, and…
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Psalms 82:6-7(v1)I said, “You are gods, all of you are sons of the Most High. Nevertheless you shall die like men, and fall like one of the rulers.”
Psalms 2:8(v8)Ask of me, and I will give the nations for your inheritance, the uttermost parts of the earth for your possession.
Psalms 11:3(v5)If the foundations are destroyed, what can the righteous do?
Proverbs 24:11-12(v4)Rescue those who are being led away to death! Indeed, hold back those who are staggering to the slaughter! If you say, “Behold, we didn’t…
Proverbs 2:13(v5)who forsake the paths of uprightness, to walk in the ways of darkness,
Micah 3:1(v5)I said, “Please listen, you heads of Jacob, and rulers of the house of Israel: Isn’t it for you to know justice?
Romans 1:28(v5)Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting;
James 1:27(v3)Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself…
Deuteronomy 1:17(v2)You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of man, for…
Job 5:15-16(v4)But he saves from the sword of their mouth, even the needy from the hand of the mighty. So the poor has hope, and injustice shuts her mouth.
Job 29:12(v4)Because I delivered the poor who cried, and the fatherless also, who had no one to help him,
Psalms 10:18(v3)to judge the fatherless and the oppressed, that man who is of the earth may terrify no more.
Isaiah 3:13(v1)Yahweh stands up to contend, and stands to judge the peoples.
Jeremiah 22:3(v3)Yahweh says: “Execute justice and righteousness, and deliver him who is robbed out of the hand of the oppressor. Do no wrong. Do no…
Psalms 58:11(v1)so that men shall say, “Most certainly there is a reward for the righteous. Most certainly there is a God who judges the earth.”
Psalms 72:12-14(v4)For he will deliver the needy when he cries; the poor, who has no helper. He will have pity on the poor and needy. He will save the souls…
Psalms 96:13(v8)before Yahweh; for he comes, for he comes to judge the earth. He will judge the world with righteousness, the peoples with his truth.
Psalms 140:12(v4)I know that Yahweh will maintain the cause of the afflicted, and justice for the needy.
Proverbs 18:5(v2)To be partial to the faces of the wicked is not good, nor to deprive the innocent of justice.
Ecclesiastes 5:8(v1)If you see the oppression of the poor, and the violent taking away of justice and righteousness in a district, don’t marvel at the matter,…
Deuteronomy 10:18(v3)He executes justice for the fatherless and widow and loves the foreigner in giving him food and clothing.
Deuteronomy 24:17(v3)You shall not deprive the foreigner or the fatherless of justice, nor take a widow’s clothing in pledge;
Job 29:16-17(v4)I was a father to the needy. I researched the cause of him who I didn’t know. I broke the jaws of the unrighteous and plucked the prey out…
Psalms 14:4(v5)Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and don’t call on Yahweh?
Psalms 22:28(v8)For the kingdom is Yahweh’s. He is the ruler over the nations.
Psalms 49:12(v7)But man, despite his riches, doesn’t endure. He is like the animals that perish.
Psalms 138:1(v1)I will give you thanks with my whole heart. Before the gods, I will sing praises to you.
Proverbs 1:29(v5)because they hated knowledge, and didn’t choose the fear of Yahweh.
Isaiah 1:17(v3)Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.”
Jeremiah 5:28(v3)They have grown fat. They shine; yes, they excel in deeds of wickedness. They don’t plead the cause, the cause of the fatherless, that they…
Jeremiah 22:16(v3)He judged the cause of the poor and needy; so it was well, then. Wasn’t this to know me?” says Yahweh.
Ezekiel 31:14(v7)to the end that none of all the trees by the waters exalt themselves in their stature, and don’t set their top among the thick boughs.…
John 12:35(v5)Jesus therefore said to them, “Yet a little while the light is with you. Walk while you have the light, that darkness doesn’t overtake you.…
1 John 2:11(v5)But he who hates his brother is in the darkness, and walks in the darkness, and doesn’t know where he is going, because the darkness has…
Psalms 53:4(v5)Have the workers of iniquity no knowledge, who eat up my people as they eat bread, and don’t call on God?
Psalms 75:3(v5)The earth and all its inhabitants quake. I firmly hold its pillars.
Psalms 102:13(v8)You will arise and have mercy on Zion; for it is time to have pity on her. Yes, the set time has come.
Isaiah 5:7(v5)For the vineyard of Yahweh of Armies is the house of Israel, and the men of Judah his pleasant plant: and he looked for justice, but,…
Isaiah 59:9(v5)Therefore justice is far from us, and righteousness doesn’t overtake us. We look for light, but see darkness; for brightness, but we walk…
John 3:19(v5)This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil.
2 Timothy 2:19(v5)However God’s firm foundation stands, having this seal, “The Lord knows those who are his,” and, “Let every one who names the name of the…
Nehemiah 5:1-13(v4)Then there arose a great cry of the people and of their wives against their brothers the Jews. For there were some who said, “We, our sons…
Job 21:32(v7)Yet he will be borne to the grave. Men will keep watch over the tomb.
Psalms 58:1-2(v2)Do you indeed speak righteousness, silent ones? Do you judge blamelessly, you sons of men? No, in your heart you plot injustice. You…
Psalms 83:11(v7)Make their nobles like Oreb and Zeeb, yes, all their princes like Zebah and Zalmunna,
Proverbs 4:19(v5)The way of the wicked is like darkness. They don’t know what they stumble over.
Ecclesiastes 2:14(v5)The wise man’s eyes are in his head, and the fool walks in darkness—and yet I perceived that one event happens to them all.
Ecclesiastes 3:16(v5)Moreover I saw under the sun, in the place of justice, that wickedness was there; and in the place of righteousness, that wickedness was…
Isaiah 1:23(v3)Your princes are rebellious and companions of thieves. Everyone loves bribes and follows after rewards. They don’t defend the fatherless,…
Exodus 10:3(v2)Moses and Aaron went in to Pharaoh, and said to him, “This is what Yahweh, the God of the Hebrews, says: ‘How long will you refuse to…
Psalms 12:5(v8)“Because of the oppression of the weak and because of the groaning of the needy, I will now arise,” says Yahweh; “I will set him in safety…
Psalms 44:26(v8)Rise up to help us. Redeem us for your loving kindness’ sake.
Micah 7:7(v8)But as for me, I will look to Yahweh. I will wait for the God of my salvation. My God will hear me.
Zephaniah 3:8(v8)“Therefore wait for me”, says Yahweh, “until the day that I rise up to the prey, for my determination is to gather the nations, that I may…
Galatians 2:6(v2)But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they,…
Exodus 21:6(v1)then his master shall bring him to God, and shall bring him to the door or to the doorpost, and his master shall bore his ear through with…
Exodus 22:28(v1)“You shall not blaspheme God, nor curse a ruler of your people.
Exodus 23:6-7(v2)“You shall not deny justice to your poor people in their lawsuits. “Keep far from a false charge, and don’t kill the innocent and…
Leviticus 19:15(v2)“ ‘You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your…
1 Kings 18:21(v2)Elijah came near to all the people, and said, “How long will you waver between the two sides? If Yahweh is God, follow him; but if Baal,…
2 Chronicles 19:7(v2)Now therefore let the fear of Yahweh be on you. Take heed and do it; for there is no iniquity with Yahweh our God, nor respect of persons,…
Job 34:19(v2)He doesn’t respect the persons of princes, nor respect the rich more than the poor; for they all are the work of his hands.
Psalms 62:3(v2)How long will you assault a man? Would all of you throw him down, like a leaning wall, like a tottering fence?
Isaiah 51:9(v8)Awake, awake, put on strength, arm of Yahweh! Awake, as in the days of old, the generations of ancient times. Isn’t it you who cut Rahab in…
Micah 3:1-3(v2)I said, “Please listen, you heads of Jacob, and rulers of the house of Israel: Isn’t it for you to know justice? You who hate the good, and…
Micah 3:9-12(v2)Please listen to this, you heads of the house of Jacob, and rulers of the house of Israel, who abhor justice, and pervert all equity. They…
Micah 7:2(v8)The godly man has perished out of the earth, and there is no one upright among men. They all lie in wait for blood; every man hunts his…
Matthew 17:17(v2)Jesus answered, “Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me.”
Exodus 18:21(v1)Moreover you shall provide out of all the people able men which fear God: men of truth, hating unjust gain; and place such over them, to be…
Psalms 7:6(v8)Arise, Yahweh, in your anger. Lift up yourself against the rage of my adversaries. Awake for me. You have commanded judgment.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (26 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv1, 2, 3, 5, 6, 81 God sitteth in the assembly of God. It…
1 God sitteth in the assembly of God. It is unquestionably a very unbecoming thing for those whom God has been pleased to invest with the government of mankind for the common good, not to acknowledge the end for which they have been exalted above others, nor yet by whose blessing they have been placed in so elevated a station; but instead of doing this, contemning every principle of equity, to rule just as their own unbridled passions dictate. So infatuated are they by their own splendor and magnificence, as to imagine that the whole world was made only for them. Besides, they think that it would derogate from their elevated rank were they to be governed by moderate counsels; and although their own folly is more than enough to urge them on in their reckless career, they, notwithstanding, seek for flatterers to soothe and applaud them in their vices. To correct this arrogance, the psalm opens by asserting, that although men occupy thrones and judgment-seats, God nevertheless continues to hold the office of supreme ruler. God has made even a heathen and licentious poet bear testimony to this truth in the following lines: —
“Regum timendorum in proprios greges, Reges in ipsos imperium est Jovis, Clari giganteo triumpho, Cuncta supercilio moventis.” Horatii, Carm. Liber in Ode i.
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“Kings rule their subject flocks; great Jove O’er kings themselves his reign extends, Who hurl’d the rebel giants from above; At whose majestic nod all nature bends.” Boscawen’s Translation.
That the potentates of this world may not arrogate to themselves more than belongs to them, the prophet here erects a throne for God, from which he judges them all, and represses their pride; a thing which is highly necessary. They may, indeed, admit that they owe their elevation to royal power to the favor of God, and they may worship him by outward ceremonies, but their greatness so infatuates them that they are chargeable with expelling and casting him to a distance from their assembly, by their vain imaginations; for they cannot bear to be subject to reason and laws. Thus the design of the prophet was to deride the madness by which the princes of this world are bewitched, in leaving God no place in their assembly. The more effectually to overthrow this irrational self-confidence with which they are intoxicated, civil order is termed the assembly of God; for although the divine glory shines forth in every part of the world, yet when lawful government flourishes among men, it is reflected therefrom with pre-eminent lustre. I indeed grant that it is quite common for the Hebrews to adorn with the title of God whatever is rare and excellent. But here it would appear, from the scope of the passage, that this name of the Divine Being is applied to those who occupy the exalted station of princes, in which there is afforded a peculiar manifestation of the majesty of God; even as Solomon, in Proverbs 2:17, calls marriage “the covenant of God,” from the peculiar sanctity by which that relation is distinguished.
In the second clause of the verse, it is not material whether we read, He will judge in the midst of the gods, or, He will judge the gods in the midst. The first construction, however, is the most easy and natural, That however much the rulers of the world may exalt themselves, they cannot in the least impair the authority of God, by divesting him of his sovereignty over them and of the government of all things, which he will ever retain as his inalienable prerogative. But here, as also a little after, the name gods is to be understood of judges, on whom God has impressed special marks of his glory. To apply it to angels is a fancy too strained to admit of serious consideration.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv1, 2, 4, 5, 7, 8The Prophet showeth that if princes and judges do…
The Prophet showeth that if princes and judges do not their duty, God whose authority is above them, will take vengeance on them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv1–8Psa 82:1 « A Psalm of Asaph. » God…
Psa 82:1 « A Psalm of Asaph. » God standeth in the congregation of the mighty; he judgeth among the gods.
Ver. 1. God standeth in the congregation of the mighty] There God is present and president by a particular providence, as Lord paramount, Ut praeses Synodi, and chief magistrate, higher than the highest, Ecc 5:8 Job 31:14 Eph 6:9. The Ethiopian judges, they say, do ever leave the chief seat of judicature empty for him, Locus praesidis est medius locus in ccetibus; and Solomon, for like reason, calleth that seat the holy place, Ecc 8:10. There Elohim (that is, the judge and avenger) standeth, or setteth himself, to behold the actions and affections of judges, and to pass a censure upon their sentences. Good, therefore, was the counsel of Jehoshaphat to his judges when to ride circuit, 2Ch 19:6, "Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord your God be upon you; take heed and do it," &c. Judges should sit in as great, though not so slavish, a fear of offending as Olanes, in the history, did upon the flayed skin of his father Silannes, nailed by Cambyses on the tribunal; or as a Russian judge, that feareth the boiling caldron or open battocking; or the Turkish Senate, when they think the Great Turk to stand behind the arras at the dangerous door.
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He judgeth among the gods] i.e. Among the magistrates (as our Saviour interpreteth it, Joh 10:34-35), who are called gods. First, By analogy, tanquam Deum imitantes, saith Theodoret, as resembling God, by having the power of life and death. Secondly, By participation, tanquam lumina illuminata, saith Austin; as stars participate their light from the sun, so do rulers their authority from the supreme Majesty. Thirdly, By deputation from God, whose viceregents they are, and to whom they must be accountable for their mal-administration.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv1–8Standeth, as a judge, diligently to observe all that…
Standeth, as a judge, diligently to observe all that is said or done there; and to give sentence accordingly. The judge sits when he heareth causes, but standeth up when he giveth sentence. Or standing doth not note the posture, but only the being or presence of a person, as Isa 11:10; Dan 11:20; Joh 3:29; whence this Hebrew word is by some learned interpreters rendered is present, and by others, presideth, as this word is used, 1Sa 19:20; 22:9.
Of the mighty; or, of the gods, as it is explained and expressed in the next clause; the singular number being here, as it is frequently elsewhere, put for the plural. By gods, or the mighty, he understands kings, or other chief rulers, who are so called, because they have their power and commission from God, and act as his deputies, in his name and stead, and must give an account to him of all their actions. And by their congregation he understands not a convention or assembly of such persons which seldom meet together, but either,
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1. All congregations or assemblies of people in which magistrates sit to execute justice. Or,
2. All persons whatsoever of this high and sacred order or number; for the Hebrew word here rendered
congregation doth not always signify an assembly of persons met together in one place, but sometimes notes all the particular persons of or belonging to such a sort and body of men, though dispersed in divers places, as Psa 26:5, I have hated the congregation of evil-doers, i.e. all evil-doers; Pro 21:16, he shall remain in the congregation of the dead, i.e. shall be one of that number and state. See also Jos 22:20; Psa 74:19. Some render it as it is in the Hebrew, in the congregation of God, in his own congregation, the noun being put for the pronoun, as is usual in the Hebrew text, i.e. in the conventions or tribunals of princes or rulers, which he rightly calls his, because their authority is wholly derived from him. But the former exposition seems more agreeable, both to the following words, and to the scope and whole body of the Psalm. Judgeth; accurately observeth all their carriages, and passeth sentence upon them accordingly. Gods, i.e. judges and magistrates, who are called gods, below, Psa 82:6; Exo 12:12; 12:28, compared with Act 23:5; Psa 138:1, and of whom this is expounded, Joh 10:34,35.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn vv1, 6We have here,
We have here,
I. God's supreme presidency and power in all councils and courts asserted and laid down, as a great truth necessary to be believed both by princes and subjects (Psa 82:1): God stands, as chief director, in the congregation of the mighty, the mighty One, in coetu fortis - in the councils of the prince, the supreme magistrate, and he judges among the gods, the inferior magistrates; both the legislative and the executive power of princes is under his eye and his hand. Observe here, 1. The power and honour of magistrates; they are the mighty. They are so in authority, for the public good (it is a great power that they are entrusted with), and they ought to be so in wisdom and courage. They are, in the Hebrew dialect, called gods; the same word is used for these subordinate governors that is used for the sovereign ruler of the world. They are elohim. Angels are so called both because they are great in power and might and because God is pleased to make use of their service in the government of this lower world; and magistrates in an inferior capacity are likewise the ministers of his providence in general, for the keeping up of order and peace in human societies, and particularly of his justice and goodness in punishing evil-doers and protecting those that do well. Good magistrates, who answer the ends of magistracy, are as God; some of his honour is put upon them; they are his viceregents, and great blessings to any people. A divine sentence is in the lips of the king, Pro 16:10. But, as roaring lions and ranging bears, so are wicked rulers over the poor people, Pro 28:15. 2. A good form and constitution of government intimated, and that is a mixed monarchy like ours; here is the might one, the sovereign, and here is his congregation, his privy-council, his parliament, his bench of judges, who are called the gods. 3. God's incontestable sovereignty maintained in and over all the congregations of the mighty. God stands, he judges among them; they have their power from him and are accountable to him. By him kings reign. He is present at all their debates, and inspects all they say and do, and what is said and done amiss will be called over again, and they reckoned with for their mal-administrations. God has their hearts in his hands, and their tongues too, and he directs them which way soever he will, Pro 21:1. So that he has a negative voice in all their resolves, and his counsels shall stand, whatever devices are in men's hearts. He makes what use he pleases of them, and serves his own purposes and designs by them; though their hearts little think so, Isa 10:7. Let magistrates consider this and be awed by it; God is with them in the judgment, Ch2 19:6; Deu 1:17. Let subjects consider this and be comforted with it; for good princes and good judges, who mean well, are under a divine direction, and bad ones, who mean ever so ill, are under a divine restraint.
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II. A charge given to all magistrates to do good with their power, as they will answer it to him by whom they are entrusted with it, Psa 82:3, Psa 82:4. 1. They are to be the protectors of those who lie exposed to injury and the patrons of those who want advice and assistance: Defend the poor, who have no money wherewith to make friends or fee counsel, and the fatherless, who, while they are young and unable to help themselves, have lost those who would have been the guides of their youth. Magistrates, as they must be fathers to their country in general, so particularly to those in it who are fatherless. Are they called gods? Herein they must be followers of him, they must be fathers of the fatherless. Job was so, Job 29:12. 2. They are to administer justice impartially, and do right to the afflicted and needy, who, being weak and helpless, have often wrongs done them; and will be in danger of losing all if magistrates do not, ex officio - officially, interpose for their relief. If a poor man has an honest cause, his poverty must be no prejudice to his cause, how great and powerful soever those are that contend with him. 3. They are to rescue those who have already fallen into the hands of oppressors and deliver them. (Psa 82:4): Rid them out of the hand of the wicked. Avenge them of their adversary, Luk 18:3. These are clients whom there is nothing to be got by, no pay for serving them, no interest by obliging them; yet these are those whom judges and magistrates must concern themselves for, whose comfort they must consult and whose cause they must espouse.
III. A charge drawn up against bad magistrates, who neglect their duty and abuse their power, forgetting that God standeth among them, Psa 82:2, Psa 82:5. Observe, 1. What the sin is they are here charged with; they judge unjustly, contrary to the rules of equity and the dictates of their consciences, giving judgment against those who have right on their side, out of malice and ill-will, or for those who have an unrighteous cause, out of favour and partial affection. To do unjustly is bad, but to judge unjustly is much worse, because it is doing wrong under colour of right; against such acts of injustice there is least fence for the injured and by them encouragement is given to the injurious. It was as great an evil as any Solomon saw under the sun when he observed the place of judgment, that iniquity was there, Ecc 3:16; Isa 5:7. They not only accepted the persons of the rich because they were rich, though that is bad enough, but (which is much worse) they accepted the persons of the wicked because they were wicked; they not only countenanced them in their wickedness, but loved them the better for it, and fell in with their interests. Woe unto thee, O land! when thy judges are such as these. 2. What was the cause of this sin. They were told plainly enough that it was their office and duty to protect and deliver the poor; it was many a time given them in charge; yet they judge unjustly, for they know not, neither will they understand. They do not care to hear their duty; they will not take pains to study it; they have no desire to take things right, but are governed by interest, not by reason or justice. A gift in secret blinds their eyes. They know not because they will not understand. None so blind as those that will not see. They have baffled their own consciences, and so they walk on in darkness, not knowing nor caring what they do nor whither they go. Those that walk on in darkness are walking on to everlasting darkness. 3. What were the consequences of this sin: All the foundations of the earth (or of the land) are out of course. When justice is perverted what good can be expected? The earth and all the inhabitants thereof are dissolved, as the psalmist speaks in a like case, Psa 75:3. The miscarriages of public persons are public mischiefs.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–8God standeth in the congregation of the mighty,.... The…
God standeth in the congregation of the mighty,.... The Syriac version renders it, "in the congregation of angels"; they are mighty, and excel in strength, and there is a large company of them, even an innumerable one, and who surround the throne of the Majesty on high. Christ, who is God over all, was among those on Mount Sinai, and when he ascended to heaven; and with these he will descend when he comes a second time, Psa 68:17. The Targum interprets it of the righteous thus,
"God, whose majesty (or Shechinah) dwells in the congregation of the righteous that are strong in the law.''
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It may be better understood of such as are strong in the Lord, in the grace that is in Christ, and in the exercise of grace upon him; who are gathered out of the world unto him, and unto distinct societies and congregations; in the midst of which God is, where he grants his presence, bestows the blessings of his grace, and affords his divine aid and protection; and where Christ the Son of God is, and will be to the end of the world. The words may be rendered, "God standeth in the congregation of God" (a): that is, in his own congregation, his church and people; but it seems best of all to understand the words of rulers and civil magistrates, of the cabinet councils of princes, of benches of judges, and courts of judicature; in all which God is present, and observes what is said and done; perhaps reference may be had to the Jewish sanhedrim, the chief court of judicature with the Jews, consisting of seventy one persons; in the midst of which Christ, God manifest in the flesh, God in our nature, stood, and was ill used, and most unjustly judged by them, of whose unjust judgment complaint is made in the next verse:
he judgeth among the gods: which the Syriac version renders "angels" again; and so Aben Ezra interprets it of them, who are so called, Psa 8:5, but rather civil magistrates are meant, the rulers and judges of the people, who go by this name of "elohim", or gods, in Exo 21:6, and are so called because they are the powers ordained of God, are representatives of him, are his vicegerents and deputies under him; should act in his name, according to his law, and for his glory, and are clothed with great power and authority from and under him; and therefore are before styled the "mighty". Among these Christ, the Son of God, judges, to whom all judgment is committed; he qualifies these for the discharge of their office, he directs them how to judge, and all the right judgment they make and do is from him, "by" whom "kings"
reign, and princes decree justice; by whom princes rule, and nobles, even all the judges of the earth; and to whom they are all accountable, and will be themselves judged by him another day, Pro 8:15 so the Targum,
"in the midst of the judges of truth he judges.''
(a) "in congregatione Dei", Pagninus, Cocceius, Gejerus, Michaelis; so Vatablus, Junius & Tremellius, Piscator, Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv1, 2, 5, 6, 7, 8We have here the dignity and duty of magistrates,…
We have here the dignity and duty of magistrates, ver. 1-4. The wickedness of some magistrates, and their doom, ver. 5-7. A prayer to God, ver. 8. A psalm of Asaph.
Standeth - To observe all that is said or done there. Mighty - Kings or chief rulers. By their congregation he understands all persons whatsoever of this high and sacred order. Judgeth - Passes sentence upon them. The gods - Judges and magistrates are called gods, because they have their commission from God, and act as his deputies.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv1, 2, 3, 5, 6, 7, 8A warning to corrupt judges, 1, 2;
PSALM LXXXII
A warning to corrupt judges, 1, 2;
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an exhortation to them to dispense justice without respect of
person, 3-5;
they are threatened with the judgments of the Lord, 6-8.
NOTES ON PSALM LXXXII
This Psalm, which, in the title, is attributed to Asaph, was probably composed in the time when Jehoshaphat reformed the courts of justice throughout his states; see 2Ch 19:6-7, where he uses nearly the same words as in the beginning of this Psalm.
Verse 1. God standeth in the congregation of the mighty] The Hebrew should be translated, "God standeth in the assembly of God." God is among his people; and he presides especially in those courts of justice which himself has established. The Court of King's Bench is properly the place where the king presides, and where he is supposed to be always present. But the kings of England seldom make their appearance there. King James I. sometimes attended: at such times it might be said, "The king is in the king's court." I believe the case above to be similar. Judges! beware what you do! God is in his court, and in the midst (of the assembly) God will judge. See Parkhurst under אלה.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv1, 2, 3, 5, 6, 8Psa 82:1. God standeth in the congregation — As…
Psa 82:1. God standeth in the congregation — As a judge, diligently to observe all that is said or done there, and to give sentence accordingly. The judge sits when he hears causes, but stands up when he gives sentence. Or standing may here be intended, not to denote the posture of the person, but only his being present. Whence this Hebrew word נצב, nitzab, is by some learned interpreters rendered, is present, and by others, presideth, as this word is used, 1Sa 19:20; 1Sa 22:9. Of the mighty — Or, of the gods, as it is expressed and explained in the next clause, the singular number, אל, eel, being here, as it is frequently elsewhere, put for the plural. He judgeth among the gods — Accurately observeth all their conduct, and passes sentence upon them accordingly. By gods or, the mighty, he understands kings, or other chief rulers, judges, and magistrates, called gods below, Psa 82:6; Exo 12:12; Exo 22:28. compared with Psa 138:1, and Joh 10:35. They are called gods, because they have their power and commission from God, and act as his deputies, in his name and stead, and must give an account to him of their conduct in their high office and station. And by their congregation he means not a convention or assembly of such persons who seldom meet together, but either, 1st, All congregations or assemblies of people in which magistrates sit to execute justice. Or, 2d, All persons whatsoever of this high and sacred order or number; for the word here rendered congregation, doth not always signify an assembly of persons met together in one place, but sometimes denotes all the particular persons of, or belonging to, such a sort or body of men, though dispersed in divers places: see Psa 26:5; Pro 21:16. Some render it as it is in the Hebrew, in the congregation of God; in his own congregation, that is, in the conventions or tribunals of princes or rulers, which he rightly calls his, because their authority is wholly derived from him. But the former exposition seems more agreeable, both to the following words, and to the scope and whole body of the Psalm.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv1–8God standeth in the congregation of the mighty -…
God standeth in the congregation of the mighty - In the assembly of the rulers and judges; among those of most exalted rank and station. He is there to observe them; to give them law; to direct their decisions; to judge them. He is supreme over them; and he holds them responsible to himself The word rendered congregation is that which is commonly applied to the assembly of the people of Israel, considered as an organized body, or as a body politic. It here, however, refers to magistrates considered as a body or class of people; as those who have assemblages or meetings, with special reference to their duties as magistrates. The word rendered “mighty” - אל 'Êl - is in the singular number, and is one of the names which are given to God; hence, the literal rendering is, “God standeth in the assembly of God.” The Septuagint renders it, In the synagogue of the gods. So also the Latin Vulgate. The reference, however, is undoubtedly to magistrates, and the idea is, that they were to be regarded as representatives of God; as acting in his name; and as those, therefore, to whom, in a subordinate sense, the name gods might be given. Compare Psa 82:6. In Exo 21:6; Exo 22:8-9, Exo 22:28, also, the same word in the plural is applied to magistrates, and is properly translated judges in our common version. Compare the notes at Joh 10:34-35. The idea is, that they were the representatives of the divine sovereignty in the administration of justice. Compare Rom 13:1-2, Rom 13:6. They were, in a sense, gods to other people; but they were not to forget that God stood among them as their God; that if they were exalted to a high rank in respect to their fellowmen, they were, nevertheless, subject to One to whom the name of God belonged in the highest sense.
He judgeth among the gods - As they to whom the name gods is thus given as the representatives of the divine sovereignty judged among people, so God would judge among them. If they were, in some sense (in consequence of their representing the divine majesty, and deriving their power and appointment from God), independent of people, they were in no sense independent of God himself.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1Psalms 82
Psalms 82
A Psalm of Asaph
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1 God standeth in the congregation of the mighty;
He judgeth among the gods.
2 How long will ye judge unjustly,
And accept the persons of the wicked? Selah.
3 Defend the poor and fatherless:
Do justice to the afflicted and needy.
4 Deliver the poor and needy:
Rid them out of the hand of the wicked.
5 They know not, neither will they understand;
They walk on in darkness:
All the foundations of the earth are out of course.
6 I have said, Ye are gods;
And all of you are children of the Most High.
7 But ye shall die like men,
And fall like one of the princes.
8 Arise, O God, judge the earth:
For thou shalt inherit all nations.
EXEGETICAL AND CRITICAL
Contents and Composition.—The last verse, with its Messianic coloring, shows that this Psalm does not present as a warning, in poetical dress, the general truth that unrighteous judges and princes are worthy of punishment, but that the Psalmist implores the actual fulfilment of that Divine judgment, whose certainty as a Divine decree he, as a prophet, beheld in spirit, and which he announces as a revelation from God. The strong emphasis given to the person of the speaker in Psa_82:6, leads to the supposition that in that place it is not the Psalmist that speaks (Calvin, Hitzig) but that God continues, and that His words beginning with Psa_82:2 are not interrupted in Psa_82:5 by a remark inserted by the poet as to the fruitlessness of the Divine warning and admonition (Dathe). In that verse God’s own opinion (that is, His estimate of the real conduct of the judges) is declared with a significant change in the mode of address, and this estimate is distinguished from the declaration given in the words which follow, that their final destiny will not all correspond to the exalted position assigned them by Him. The text contains no threatening of any particular punishment whether of a sudden and violent or early and dishonorable death (Hengstenb. and others), or that the penalty of death would be inflicted on beings who previously were not subject to death (Hupfeld). It only says that the lot of mortal men, and the fate of ruined princes should overtake all those who had borne nothing but the name and title of that dignified and exalted position conferred upon them by a commission from God. Most regard this authorization on the part of God to be the declaration of Scripture, Exo_22:8 (comp. Exo_21:6, but less Exo_22:27) which appears to describe the rulers of Israel in their judicial capacity as God’s representatives by applying to them the name Elohim.6 We must assume that these are meant here also, and not foreign kings (Gesenius and many of the more recent expositors) nor angels (Bleek in Rosenmüller’s bibl. Repertorium, I. 86 ff., and Hupfeld). For foreign princes are never designated “sons of God” in the Old Testament. The word has a theocratic idea at its basis (Exo_4:22) and a Messianic reference (Psa_2:6; Psa_89:27) when mankind are spoken of Angels are indeed called sons of God (see on Psalms 29.) but never Elohim. Gradations of rank, also, like those of an army, are mentioned with reference to angels (Jos_5:14 f.; comp. Eph_3:10); likewise a judgment of God upon “the host of the high place on high” (Isa_24:21 f.), and upon the idols of Egypt as inflicted upon their kings (Jer. 45:25 f.). Also in later times two classes of angels are mentioned; one consisting of protecting angels over the several nations, through whom God carries on the government of the world (Dan_10:13; Dan_10:20 f.; Dan_12:1; Sept. in Deu_32:8), the other of those who, in the name of God, pass judgment upon men (Zec_3:1 f.) and execute the Divine sentence (Dan_4:14; Dan_4:20), and who yet are themselves not pure before God (Job_4:18; Job_25:5). But all these statements and allusions do not, as Hupfeld himself confesses, explain the description before us in Psa_82:2 ff., which relates indisputably to an administration of justice on earth, which is unrighteous and contrary to the very idea of justice. Pss. 58. and 94. are closely allied to this Psalm, but especially so is Isa_3:13; Isa_3:15. Joh_10:34-36 also favors this view, when Jesus argues e concessis with the Jews for His divinity, and draws a conclusion a minori ad majus. In this case the utterance of God in Psa_82:7 is not the declaration of creative power as in Gen_2:7 (Hupfeld) nor an ironical turn given to the discourse = I thought ye were gods (Ewald), but a clear setting forth of the want of correspondence before indicated. On the ground of the authority of God’s word, and not in accordance with heathen conceptions, 2Ma_11:23 (Hitzig) does the Psalmist in Psa_82:1 designate by the term Elohim with equal severity those whom God, in Psa_82:7, addresses by the same title. Psa_82:1 therefore does not refer to God’s sitting as Judge in the midst of His heavenly court, 1Ki_22:19 (De Wette), which might be regarded as an image and poetical mode of representation, replete with anthropomorphic expressions of the desired judgment upon the administration of justice on earth (Hupfeld). Nor is it a theophany that is here presented as in Psalms 1. (Hengstenberg). There is presented, it is true, a special act of God’s judicial government. But this act is in the first instance only described as in conception, in a poetico-prophetical mode of presentation. Upon this, then, the prayer is based and uttered that God would bring to universal realization what He had granted to His servant to behold in the Spirit, and that in accordance with its universal significance in the world’s history.
In these representations there is contained nothing which can compel us to pass over the age of Asaph and seek the composition of the Psalm in the later times of oppression generally (Hupfeld), or in those of the dispersion specially (Ewald) or of the Maccabees (Hitzig). But the history of Israel has here a typical significance (Stier); and God’s judgments are not confined to one special case or single cycle, but only begin at the house of God in actual execution (1Pe_4:17). This justifies the application of this Psalm to analogous conditions.
Psa_82:1. Assembly of God [E. V., Congregation of the mighty].—This cannot mean: assembly of gods (Sept.). In that case we would have had אֵלִים. This expression certainly does not denote an assembly convoked and conducted by God, which He appoints, and over which He presides (De Wette) in which He himself appears (Hitzig). Least of all can it be one connected with God, standing in essential relation to Him; more definitely, one invested with a Divine character (comp. Ewald, § 287 f.). It prepares the way for the following statement, that this assembly consists of persons who are designated gods. We are not to assume that the word relates to angels (Syrian V.) Compare the explanations given above. Even if in Psa_82:7, כְּאָדָם could be rendered: like Adam (Job_31:33; Hos_6:7), a transition from immortality to mortality would not be indicated. It is certainly not to be translated: like other men (most), or: inasmuch as ye are men, but simply: like men, that is, after the manner of men. It stands parallel to the following כְאַחַד הַשָּׂרִים that is: just as one of the princes. There is no occasion for a change of pointing in order to obtain the sense: all at once, O ye princes! (Ewald). That would describe the suddenness and completeness of the Messianic judgment; but according to the connection in which the words stand, the usual reading is more suitable as alluding to the warning example of fallen princes recorded in history. The expression sarim suggests directly the idea that it is not kings precisely, nor simply members of the Church, but influential persons, invested with magisterial, especially judicial authority, that are addressed, which, as representing God, could be designated by the name Elohim. Since now these Elohim in Psa_82:1 b are not distinguished in so many words as objects (Sept.) of the Divine judgments, but yet are identical with those who are censured, and since it is said, further, that God holds judgment in the midst of them, it is more natural to understand the assembly of God Psa_82:1 a, to be the assembly of those persons clothed with Divine authority (Geier, Hitzig), than that they are the congregation of Israel, (Num_27:17; Num_31:16; Isa_22:16) which God had purchased for Himself from the midst of the nations, Psa_84:2 (Hengst., Delitzsch). [All the English expositors whom I have consulted agree that the first clause of Psa_82:1 refers to the congregation of Israel. The rendering “mighty,” given to אֵל in E. V., and retained by most of those expositors, is without meaning as applied to the Israelites. The rendering “God” should be adopted. Dr. Moll’s view of the meaning of the clause seems to me to be the most tenable. Most agree that the second clause refers to the judges. On this point Alexander says: “The parallel expression, in the midst of the gods, superadds to the idea an allusion to a singular usage of the Pentateuch, according to which the theocratic magistrates as representatives of God’s judicial sovereignty, are expressly called Elohim, the plural form of which is peculiarly well suited to this double application. Even reverence to old age seems to be required upon this principle (Lev_19:32) and obedience to parents in the fifth commandment (Exo_20:12) which really applies to all the offices and powers of the patriarchal system, a system founded upon natural relations, and originating in a simple extension of domestic or parental government, in which the human head represents the original and universal parent or progenitor.” And on Psa_82:2 : “The combination usually rendered respect persons in the English Bible, and applied to judicial partiality means, literally, to take up faces. Some suppose this to mean the raising of the countenance, or causing to look up from deep dejection. But the highest philological authorities are now agreed that the primary idea is that of accepting one man’s face or person rather than another’s, the precise form of expression, though obscure, being probably derived from the practice of admitting suitors to confer with governors or rulers face to face, a privilege which sometimes can only be obtained by bribes, especially though not exclusively in oriental courts.”—J. F. M.]
In Psa_82:1 a observe the use of the Niphal participle; the use of the Hithpael in Psa_82:5 b; and in Psa_82:2 a, the frequent expression “judge unrighteousness” [E. V., judge unjustly] instead of “exercise unrighteousness in judging,” (Lev_19:15; Lev_19:35; comp. Psa_48:2).—The foundations of the earth or of the land in Psa_82:5 b, are not the persons of the judges (Aben Ezra), whose moral vacillation would then be rebuked; nor merely the foundations of the State (Knapp, Stier) on which the prosperity of the land depends. They are, in general, the fundamental conditions of the preservation of the entire order of things in the world (Psa_11:3; Psa_60:4; Psa_75:4; Job_9:6; Eze_30:4; Pro_29:4) and their being out of course is the prelude and harbinger of the Messianic judgment.—All nations, Psa_82:8, are not mentioned as the place where, that is, those amongst whom (Sept., Vulg.), but as the object to which God has the right of inheritance and possession, and this claim He is called upon to make good.
DOCTRINAL AND ETHICAL
1. God, while conferring upon rulers the right of sovereignty, and investing them with full power to speak righteousness on earth in His name, has not withdrawn Himself from the government of the world, nor resigned its supreme control. He rather exercises personally, as the Highest Majesty, His Divine power in His government, and that to the fullest extent. And He makes known His efficiency as supreme and impartial Judge, by not merely taking oversight of the administration of justice, but also by calling to account those entrusted with it, and dealing with them according to their conduct. He awakes and maintains in the Church through the mouth of His prophets and servants a due sense of this relation.
2. The magisterial and judicial functions, which possess a legal power over even the life and liberty as well as over the reputation and property of men, should be discharged not only under the authority but also after the example of God, and therefore especially in righteousness and mercy. For they have been invested with the prerogatives of their high positions not for oppression, self-aggrandizement or illegal practices, but that they may execute, further, and defend justice, and all this from the favor of God.
3. The greater the power committed to rulers and judges the more blessed is its righteous employment for the restraint and punishment of the unrighteous, as well as for the defence and encouragement of those, who either have no means of aiding themselves, or scorn to redress their injuries by violent means. But the more dreadful and destructive is its abuse, for it shakes the foundations of the order of human affairs established by God and thereby imperils the existence of the whole world.
4. Yet since God alone is really God, He can deprive unrighteous judges and princes of the power, which is only lent by Him, if they allow to pass unheeded the warnings and exhortations, which He sends before punishment, and neither understand nor lay to heart the tokens of the coming judgment. When this judgment breaks forth upon them, then no earthly power can give them succor.
[Perowne: Men cannot see God with the bodily eye, but He is present with the king on his throne (hence Solomon’s throne is called the throne of Jehovah, 1Ch_29:23), with the judge on the judgment-seat, and with all who hold authority delegated to them by Him—J. F. M.]
HOMILETICAL AND PRACTICAL
Those who misuse the name of God, cannot use it as their protection; He will condemn them all the more surely for it.—God’s judgment may begin when and where it will, it always bears and retains the character of a judgment upon the world.—Prince and people are bound together by a sacred tie, namely, the law of God with the mutual rights and obligations springing there from.—He who lays claim to the title: by the grace of God, must perform the duties of his position according to God’s word and will.—He who would judge rightly must decide (1) according to God’s law, (2) without respect of persons, (3) as God’s servant.—Rulers have their power from God that they may further righteousness, but no privilege to aim at power.—Conscientiousness is as indispensable for the intervention of official power in behalf of the oppressed, as fidelity to duty is, against the temptations to abuse power against justice.—Violence and injustice disturb the order of the world, and thereby the divinely established conditions of prosperity; but God by His judgment sets them right again.—God can cast down him, whom He has raised on high; let the mighty therefore fear God and those in high places humble themselves beneath His powerful hand.—Let princes consider that they also are but men, and therefore let them so fill their high office that they need have no fear of death, but be ever mindful of their responsiblity to God, and be ready to present their account before Him.
Luther: When the rulers are rebuked as well as the people, and the people as well as the rulers, as is done by the prophets, neither party can upbraid the other, but must suffer mutually, and take it in good part, and be at peace with one another.—The office of preacher is neither a court-minister, nor a farm servant; it is God’s minister and servant, and its commission reaches to both masters and servants.—Not according to our own likes or dislikes, but according to the law of right, that is, according to God’s word, which makes no difference between or respect of persons.—My command and word (saith the Lord) constitute and ordain you gods, and maintain you as such, not your word, wisdom or power. Ye are gods made according to my word like all creatures, and not essentially divine or gods by nature as I am.—Christ rightly exercises the three god-like virtues (of a true king and ruler): He sends forth the divine word and its preachers; He creates and maintains justice for the poor, and defends and delivers the distressed; He punishes the wicked and tyrants.—So we see that besides earthly justice, wisdom and power, though these are Divine works, another kingdom still is necessary, wherein we may find another kind of justice, wisdom and power.
Starke: If God honors magistrates with His own name, they should rightly consider their duties, and perform them in His fear with great circumspectness.—A ruler must have two arms; the one to help those who suffer injustice, the other to restrain those who commit deeds of violence.—The heart of a man becomes vain of his advancement quite too easily; what is then more necessary than that he even when raised to the highest dignity, should remember that he is man?—Since unrighteousness in these last times is gaining mightily the upper hand, let pious hearts pray, that Christ as Judge of the quick and the dead would hasten His coming.—Selnecker: Love and friendship make many a flaw and breach in justice.—Menzel: To be called “the Church of God” is a sure consolation to subjects in two ways; first, they know who acts in their behalf; and secondly, they know that he who sits under God’s rule has the privilege of serving Him.—Rieger: How we are to view the ways of God with rulers, and take heart over the government of the world and be still.—Tholuck: Death, which makes all alike, is the sermon which still produces the strongest effect on the powerful of the world.—Guenther: Every act of injustice in a judge, a ruler, or any person in power, is a nail in the coffin of State.—Let not the sacred profession defend wicked officers.—Diedrich: The unrighteousness which is done by the great and under the name of justice, brings the world to ruin.—Taube: Only with conversion do a judge and all rulers receive discernment and understanding to discharge their duties according to God’s design and will.—The examples of punishment which God makes of those who bear His name and office, are visible proofs that He still holds at all times and in all places the office of Magistrate and Guardian and Protector, and that He still abides in His Church.—L. Harms: Unrighteous rulers dig their own graves.—Pray for the king and magistrates that God would grant a pious king and pious magistrates, and then for the people that they may be converted and become pious.
Footnotes:
[6][These passages are not decisive, for it is perhaps more correct to understand there God Himself, as deciding through the court. In Exo_22:8, indeed, this is necessary from the absence of the article. In Exo_21:6, although the article is used, it might very well be regarded as indicating the κριτήριον, as the Sept. renders, “the place where judgment is given in the name of God.”—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon1874 · Public DomainOn vv1–81. God standeth in the congregation of the mighty—Literally,…
1. God standeth in the congregation of the mighty—Literally, God is standing in the congregation of God, not only in the midst of the whole commonwealth of his people, (as Num_27:16-17,) but especially in the assizes, the assemblies he has commanded for justice. This presence of God is the central idea of this profoundly theocratic psalm, and a favourite doctrine of the Asaphic compositions. (Psa_50:1.)
He judgeth among the gods—That is, among the judges, or ruling magistrates. See Psa_82:6
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1–81. A vision of God as the Judge of…
1. A vision of God as the Judge of judges.
God] Originally no doubt Jehovah, for which the Elohistic editor has substituted Elôhîm. standeth] Or, taketh his stand: solemnly takes His place as president. Cp. Isa_3:13 a; Amo_7:7; Amo_9:1.
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in the congregation of the mighty] I.e., as P.B.V., of princes. But we must rather render, in the assembly of God (El), i.e., not the congregation of Israel, though this is called the congregation of Jehovah (Num_27:17; cp. Psa_74:2), but an assembly summoned and presided over by God in His capacity of Almighty Ruler.
he judgeth &c.] In the midst of gods (Elôhîm) will he judge. According to the view adopted above, the judges and authorities of Israel are meant by gods. It might indeed be supposed that the poet intended to represent God as holding His court surrounded by angels, like an earthly king in the midst of his courtiers (cp. 1Ki_22:19; Job_1:2); and so probably the Syriac translator understood the verse: “God standeth in the assembly of the angels, and in the midst of the angels will He judge.” But Elôhîm can hardly have a different meaning from that which it has in Psa_82:6, where it clearly refers to the judges who are put on their trial; and the address in Psa_82:2 would be unintelligible if the persons addressed had not already been mentioned.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv1, 2, 3, 4, 5, 6, 8(1) Standeth.—In the Hebrew a participle, with an official…
(1) Standeth.—In the Hebrew a participle, with an official ring about it. (See Isa_3:13.) It is used to designate departmental officers (1Ki_4:5; 1Ki_4:7; 1Ki_4:27; 1Ki_9:23. Comp. 1Sa_22:9; Rth_2:5-6). Thus the psalm opens with the solemn statement that God had taken His official place as president of the bench of judges.
Congregation of the mighty.—Rather, assembly of God, or divine assembly; elsewhere, “the congregation of Jehovah” (Num_27:17; Num_31:16; Jos_22:16-18), i.e., “Israel in its religious character.”
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He judgeth among the gods—i.e., He is among the judges as presiding judge. For “gods,” applied to men delegated with office from God, see Exo_21:6, and, possibly, Exo_22:8-9. (See also Note, Psa_8:5, and comp. Exo_4:16; Exo_7:1.) The custom of designating God’s vicegerents by the Divine name was a very natural one. The whole point of Psa_82:6 lies in the double meaning the word can bear. (See Note.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1–8Two different explanations have been given of the general…
Two different explanations have been given of the general bearing and intention of this psalm one, recently advocated by Professor Cheyne, that it is a denunciation of the angels whom God has put in charge of the earth, (see Dan_10:13-21 Dan_12:1) on account of the violence and injustice which they have connived at and permitted; the other, that it is a denunciation of the human judges in Israel, who are corrupt and oppressors of the people. The objection to the former view is, first, that the angels are nowhere else taxed with wrong doing, or with anything worse than folly; (Job_15:15) and, secondly, that it is inconceivable that God should entrust the government of the world to such imperfect and peccant beings Moreover, that God should threaten his angels with death (ver. 7) is contrary to the whole tone and spirit of the rest of Scripture. The other interpretation is, therefore, to be preferred. God, standing amid the angelic host in heaven, denounces the unjust judges who are bearing sway over his people on earth. The writer of the psalm may well be the Asaph of David"s time. It consists of an exordium (ver. 1); a body, composed of denunciation and threats (vers. 2-7); and a conclusion, calling on God to take immediate action (ver. 8).
God standeth in the congregation of the mighty; or, "in the congregation of God Divine assembly". (see Job_1:6 Job_2:1 Isa_6:1, Isa_6:2, etc.) El, in the singular, can scarcely mean the "mighty ones of earth." He judgeth among the gods. He "holds a court of judgment in heaven, surrounded by the Divine ministers, who will execute his behests" (Canon Cook).
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A view of human life from above.
"God standeth," etc. Earthly greatness, and God"s supreme rule of rulers and judgment of judges, are the theme of this sublime, brief psalm. The psalmist takes his stand on the watchtower of inspired prophecy; and gives, as the Bible is wont, a view of human life from above, as seen, not in the light of man"s judgment, but God"s. (1Sa_2:8 Luk_1:52)
I THE OFFICE AND DIGNITY OF RULERS. In the administration of justice, and claim to obedience enforced, in the last resort, by death penalty they are Gods representatives; therefore here called "gods." The state, in its care of the lives, property, duty, and welfare of its citizens, is a kind of earthly providence, entrusted by God himself with this authority. (Rom_13:1-4) Here is no reference or limitation to any special form of government, monarchical or republican, aristocratic or democratic. The right of man to rule over his fellow men, in whatever particular form of government, like the right of parents to the obedience and reverence of their children, can come only from God. Armies can compel submission. Popular will can create offices, and choose men to fill them. But men could never create authority. It belongs to God. In this doctrine of Scripture (and also of common sense) there is no shadow of support for the slavish and monstrous doctrine of "the Divine right of kings," with which the pulpits of England once resounded; or to the claim that hereditary government is more Divine and sacred than elective. What is "ordained of God" is the maintenance of law and justice, for the welfare of the people and punishment of wrong doers, by lawfully constituted public authority.
II GOD"S SUPREME RULE AND RIGHTEOUS JUDGMENT OF EARTHLY RULERS.
1. See the special sins and failures with which the judges or princes el Israel are charged; and the national disorder and danger thence arising (vers. 25). Merciful pity for the poor, the oppressed, those bereaved of their natural protectors, is a strong characteristic of Bible morality and religion. (Jam_1:27 Jam_2:13) Justice is to be enforced for the sake of mercy. We may say that Divine justice is part of Divine mercy; "for God is love.
2. Those high in rank and office are reminded that not only their authority, but their life, is held from God; at his pleasure every moment (ver. 7). The death of great men is among the special means by which God"s providence contests earthly affairs. The master hand grows cold, and all the threads of policy it wove snap; the reins it held drop. (Psa_146:3, Psa_146:4) Therefore the only consolation to the devout patriot, politician, or lover of men is in turning from the injustice, the instability, the errors of human governments to the kingdom of Christ. The prayer of ver. 8 is equivalent to our daily prayer, "Thy kingdom come!" Death, which is the ruin of all other sovereignties, was the foundation of Christ"s. What seemed its sudden blood red sunset was indeed its ruddy dawn. (Heb_2:9)
HOMILIES BY S. CONWAY Vers. 1-8. Corruptio optimi pessima est.
We have here a vivid picture of the corruption of men, supposed to be, and who should have been, the best in Israel. It refers to the judges, and tells them how judges are judged. (Act_23:3) And it may be applied to all misuse of power or abuse of trust, where, when, or howsoever any may be guilty thereof. This short psalm tells much concerning
I THE DIVINE ESTIMATE OF NATIONS SUCH AS ISRAEL. They are "the congregation of God." This is the true rendering. (cf. Num_27:17 Num_31:16 Jos_22:16, Jos_22:17) Israel is no mere fortuitous concourse of individuals, but a chosen people, a congregation of God. They belong to him, are cared for by him; God dwells in, their midst, takes his place among them. Such nations are really theocracies, no matter what form of earthly government may exist. This name for nations, "the congregation of God," likely, if recognized, to be of salutary power. To the nation itself it will give self-respect, and tend to righteousness. To its governors, a sense of responsibility, and a holy fear lest they abuse their high office.
II THE DIVINE METHOD OF RULE. By means of vicegerents, who should derive their authority from God, and who should embody in themselves the majesty of law, and in whom men would look to find the most perfect earthly pattern of Divine attributes of truth, and justice, and mercy, and impartiality. The name "gods" is therefore applied to the judges. (see also ver. 6, and Exo_21:6 Exo_22:8, 28 4:16; Perowne) And men are ever on the look out for such; and that form of government is best by which such men are most surely placed in power, and men of an opposite character most surely excluded. And to better ensure such rulership is the intent of the reminder that God himself will judge the judge. Nevertheless, we are shown next
III MAN"S FRUSTRATION OF GOD"S PURPOSE. (Ver. 2) This has been a crying evil, not in Israel alone, but wherever God has been unknown or forgotten. The proper duty of the judge is declared in vers. 3, 4; but this they have been tar enough from remembering or practising.
IV THE CAUSES OF SUCH WRONG.
1. Moral blindness. "They know not.
2. They care not to acquaint themselves with the Law of God. What little they do know they understand not, and they harden themselves in their sin by their "walking in darkness," their habitual practice of evil. There are ever the downward steps in wrong. Then we are shown
V THE TERRIBLE CONSEQUENCES OF THEIR SIN.
1. To society generally. "All the foundations of the earth are out of course." That is, there is a general breakup of all civil order; anarchy and confusion inevitably ensue. It does not need the Bible to show how exceedingly bitter and evil a thing sin is. The facts of history and the observation of God"s providence make that clear enough.
2. To the wrong doers themselves. They had been greatly exalted; they had been regarded, in virtue of their sacred office, as "gods," as "sons of the Most High;" but by their abuse of their trust they should be hurled down as other evil men, and fall low like as they bad seen so many evil princes fall And this not in the natural course of events, but as the result of the awful judgment of God.
CONCLUSION. From all the injustices of earth we may turn to God (ver. 7), and appeal to his judgment. For blessed be his Name! we are the inheritance, the real possession, not of ungodly men, but of God. Our true Judge is the true "Son of the Most High". S.C. (Joh_10:34-38)
HOMILIES BY R. TUCK Ver. 1. The Judge of the judges.
"He judgeth among the godselohim, a term sometimes used for those high in office. (see Exo_21:6 Exo_22:8, Exo_22:28) Called gods as being God"s representatives. The psalm may be illustrated by the address of Jehoshaphat to the judges, given in 2Ch_19:6, 2Ch_19:7. Our Lord gives the reason for princes or judges being called "gods," in Joh_10:34, Joh_10:35, the "Word of the Lord" came to them, and gave them authority to speak and act in his name. Judges must feel that God is with them in their judgments, and they dishonour him when they give unjust or partial judgments. This may be illustrated from the custom of opening our assize courts. The idea is that the queen actually herself judges all causes, and proclamation is made in her name. She acts through delegates, but the people are to understand that, if not in person, yet in reality, she is judging them. Judges who act unworthily dishonour her. As "magistracy" was the most important work of Eastern kings, the term "judge" was used, in a general way, for all positions of public honour, authority, and responsibility. So we may take the term "judges" as suggesting all kinds of official positions in which we may stand; all places in which we are put to rule or influence others; and then we may see the claim God makes to stand in relation to them all. He is the "Judge of all judges.
I GOD ACTS THROUGH THE JUDGES. That truth takes two forms, a lower and a higher. In the lower form, all judges, all officials, all teachers, are the Lord"s delegates; standing for him, speaking and doing in his name, expressing to men his will This may be illustrated in Moses, Joshua, the so called judges, the kings, and from one point of view, the prophets. But, in the higher form, God is conceived as being actually in the judge, and what he says and does can but convey to men God"s will concerning them. So our Lord said, the Father spoke by him. The true ruler and teacher reaches this higher view. And the authority of the teacher is properly recognized only when he is felt to be the voice of God.
II GOD EXPECTS JUDGES TO BE OPEN TO HIM. So that he may work unhindered in them. The openness is indicated in the mastery of all self-pleasing, and the full willingness to be the Divine channel. All officers in Christ"s Church, great and small, need to watch themselves, lest they close up their powers, so that God cannot work through them.
III GOD TAKES STRICT ACCOUNT OF HIS JUDGES. Specially of this, whether they gave to men his message; and whether they gave it to men just as he would have it given. R.T.
HOMILIES BY C. SHORT Vers. 1-8. A solemn rebuke.
addressed to those who, pledged by their office to uphold the Law, had trampled upon it for their own selfish ends.
I GOD"S RELATION TO RULERS. (Ver. 1)
1. He has appointed them to a Divine work. They are to represent the justice and righteousness of God.
2. He holds them responsible for their manner of doing it. Judges them.
II THE RIGHT USE AND THE ABUSE OF RESPONSIBLE POWER. (Vers. 2-4)
1. The right use of power. To give justice and redemption to the poor and defenceless. To defend the helpless and the oppressed.
2. The abuse of power. "To accept the persons of the wicked" is to favour their cause on account of their position or station.
III THE CORRUPTION OF RULERS DEMORALIZES SOCIETY. (Ver. 5) "The foundations of the earth are out of course.
1. The example of men high in station is more influential than that of others.
2. Law unjustly administered demoralizes and degrades a people. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv1–8Title and Subject. A Psalm of Asaph. This poet…
Title and Subject. A Psalm of Asaph. This poet of the temple here acts as a preacher to the court and to the magistracy. Men who do one thing well are generally equal to another; he who writes good verse is not unlikely to be able to preach. What preaching it would have been had Milton entered the pulpit, or had Virgil been an apostle.
Asaph's sermon before the judges is now before us. He speaks very plainly, and his song is rather characterised by strength than by sweetness. We have here a clear proof that all psalms and hymns need not be direct expressions of praise to God; we may, according to the example of this psalm, admonish one another in our songs. Asaph no doubt saw around him much bribery and corruption, and while David punished it with the sword, he resolved to scourge it with a prophetic psalm. In so doing, the sweet singer was not forsaking his profession as a musician for the Lord, but rather was practically carrying it out in another department. He was praising God when he rebuked the sin which dishonoured him, and if he was not making music, he was hushing discord when he bade rulers dispense justice with impartiality.
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The Psalm is a whole and needs no formal division.
Ver. 1. God standeth in the congregation of the mighty. He is the overlooker, who, from his own point of view, sees all that is done by the great ones of the earth. When they sit in state he stands over them, ready to deal with them if they pervert judgment. Judges shall be judged, and to justices justice shall be meted out. Our village squires and country magistrates would do well to remember this. Some of them had need go to school to Asaph till they have mastered this psalm. Their harsh decisions and strange judgments are made in the presence of him who will surely visit them for every unseemly act, for he has no respect unto the person of any, and is the champion of the poor and needy. A higher authority will criticise the decision of petty sessions, and even the judgments of our most impartial judges will be revised by the High Court of heaven.
He judgeth among the gods. They are gods to other men, but he is GOD to them. He lends them his name, and this is their authority for acting as judges, but they must take care that they do not misuse the power entrusted to them, for the Judge of judges is in session among them. Our puisne judges are but puny judges, and their brethren who administer common law will one day be tried by the common law. This great truth is, upon the whole, well regarded among us in these times, but it was not so in the earlier days of English history, when Jeffries, and such as he, were an insult to the name of justice. Oriental judges, even now, are frequently, if not generally, amenable to bribes, and in past ages it was very hard to find a ruler who had any notion of justice apart from his own arbitrary will. Such plain teaching as this psalm contains was needful indeed, and he was a bold good man who, in such courtly phrases, delivered his own soul.
Whole Psalm. Asaph, who has written so much in the previous Psalms of the coming of Christ in the flesh, now speaks of his second coming to judgment. Josephus Maria Thomasius. 1649-1713.
Ver. 1. God standeth. He is said to stand, because of his immutability, his power, his abiding presence, and also because of his promptness in act, to decide for the right, and to help the poor, as he did S. Stephen. But one commentator draws a yet deeper lesson from the word stand. He reminds us that it is for the judge to sit, and for the litigants or accused to stand; as it is written, Moses sat to judge the people: and the people stood by Moses from the morning until the evening. Ex 18:13. It is then a solemn warning for judges to remember, that whatever cause is before them is God's cause, since right and wrong are at stake in it, and that by acquitting the guilty, or condemning the innocent, they pass sentence against God himself. Albertus Magnus, Le Blanc, and Agellius, quoted by Neale and Littledale.
Ver. 1. God standeth in the congregation of the mighty, or, of God. These words are exegetical, and help to illustrate what he had said before: God standeth in the congregation of God. What is that? Why he judgeth as supreme amongst the judges of the world. He stands not as a cipher, or a bare spectator, but he himself makes one amongst them.
1. He judgeth actively amongst them. We look upon men, and think the judgment is theirs, but it is God that exerciseth judgment amongst them.
2. Passively, he is so in the midst of these earthly gods, that if they do unjustly he will execute justice on them, and judge the judges of the world; for though they be great, yet there is a greater than they, to whom they must shortly give an account. Thomas Hall. 1659-60.
Ver. 1. In the congregation. Rulers must understand that they are not placed over stocks and stones, nor over swine and dogs, but over the congregation of God: they must therefore be afraid of acting against God himself when they act unjustly. Martin Luther.
Ver. 1. The sovereignty of God over the most powerful and exalted. How that sovereignty reveals itself, and what we may expect from it.
Ver. 1. The Lord's presence in cabinets and senates.
"The Beauty of Magistracy. An Exposition of Psalm 82." By THOMAS HALL, B.D. 1659-60. (In SWINNOCK'S WORKS. Vol. 4. Nichol's Edition.)
Psalms 82:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv1, 2, 3, 5, 6, 8God standeth in the congregation of the mighty; He…
Psa_82:1-8
God standeth in the congregation of the mighty; He judgeth among the gods.
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The supremacy of God
I. As rebuking unjust rulers. How long will ye judge unjustly? Here is a common crime. Human rulers, alas! through all times and the world over, have been prone to judge unjustly and to accept the persons of the wicked. In proportion to the moral corruption of a man is at once his indisposition and incapability to deal out justice to others.
II. As enjoying pity for the afflicted. Defend the poor and fatherless. See that they have justice done them, deal tenderly with them. Deliver the poor and needy. It argues bad for that ruler the poor and suffering of whose people are found in the heartless grip of wicked men.
III. As characterizing the course of wicked rulers. They know not, neither will they understand, etc. These magistrates pursue their course of moral ignorance, they are blind to the eternal principles of right, to the transcendent claims of justice; only alive to their own ambition, aggrandizement, pleasures, and gratifications. What is the consequence?
1. Society is endangered. All the foundations of the earth are out of course. All institutions are tottering.
2. Its rulers are doomed. I have said, Ye are gods, etc. But ye shall die like men. This language may mean--
(1) I have regarded you as divinities; in consequence of your office, as far superior to all ordinary men.
(2) I looked upon your appointment as Divine. All of you are children of the Most High. Magistracy is a Divine appointment, into that magistracy you have been permitted to enter; notwithstanding this, in consequence of your unrighteous conduct, ye shall die like men, and fall like one of the princes.
IV. As the grand object of the worlds hope. Arise, O God, etc. There is no hope for a corrupt world but in God. (Homilist.)
The utility of magistracy
Take government out of the world, and then take the sun out of the firmament, and leave it no more a κόσμος, a beautiful structure, but a χάος, a confused heap; without this men would be like Ishmael, wild men; every mans hand would be against his brother (Gen_26:12). It is reported of Maximilian the emperor, that as oft as he passed by the gallows he would pug off his hat and salute it, with a calve sancta justitia! All hail, holy justice. Of all people, Christians have most cause to bless God for it; for they are exposed more to the malice of wicked men by reason of their profession and principles, which are so opposite to the ways of the world, so that they are as lambs amongst lions, as sheep amongst wolves, as a lily amongst thorns, which would soon be devoured, did not the great Shepherd of the flock raise up shepherds under Him to defend it. These are the ministers of God for our good--
1. For our natural good, for our lives.
2. Civil good, for our estate.
3. Moral, for defence of us in goodness.
4. Spiritual, to protect the Gospel; and this good is reduced by the apostle to three heads (1Ti_2:2), peace, piety, and honesty.
They are a means under God to preserve the lives of us and ours; our goods, sabbaths, ordinances, and all that is near and dear to us; so that when government fails--
1. Order fails;
2. Religion fails;
3. Justice fails;
4. Strength fails;
5. Wealth fails;
6. Honour fails;
7. Peace fails.
As where there is no ministry, the people perish; so where there is no magistracy, the people come to ruin (Pro_2:14). These are shields to defend us, fathers to tender us, yea, nursing fathers to carry us in their bosoms, pillars that under God uphold the world, that it fall not into confusion, and the very life of the State (Lam_4:20). (T. Hall, B. D.)
Magistrates should esteem their office a Divine institution
Civil authority is a Divine institution. The man who holds municipal or political office is a minister of God. One man may, therefore, have just as real a Divine vocation to become a town-councillor or a member of parliament, as another to become a missionary to the heathen, In either case it is at a mans peril that he is disobedient to the heavenly vision. The Divine right of kings was a base corruption of a most noble truth; so was the fanatical dream about the reign of the saints. We shall never approach the Christian ideal of civil society until all who hold municipal, judicial, and political offices recognize the social and political order of the nation as a Divine institution, and discharge their official duties as ministers of God. (R. W. Dale, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v1Psalms 82
Psalms 82
IN Psalms 50 God is represented as gathering His people together to be judged; in this psalm He has gathered them together for His judgment on judges. The former psalm begins at an earlier point of the great Cause than this one does. In it, unnamed messengers go forth to summons the nation; in this, the first verse shows us the assembled congregation, the accused, and the Divine Judge standing in "the midst" in statuesque immobility. An awe-inspiring pause intervenes, and then the silence is broken by a mighty voice of reproof and admonition (Psa_82:2-4). The speaker may be the psalmist, but the grand image of God as judging loses much of its solemnity and appropriateness, unless these stern rebukes and the following verses till the end of Psa_82:7 are regarded as His voice of judgment. Psa_82:5 follows these rebukes with "an indignant aside from the Judge" (Cheyne), evoked by obstinate deafness to His words; and Psa_82:6-7 pronounce the fatal sentence on the accused, who are condemned by their own refusal to hearken to Divine remonstrances. Then, in Psa_82:8, after a pause like that which preceded Gods voice, the psalmist, who has been a silent spectator, prays that what he has heard in the inward ear, and seen with the inward eye, may be done before the nations of the world, since it all belongs to Him by right. The scene pictured in Psa_82:1 has been variously interpreted. "The congregation of God" is most naturally understood according to the parallel in Psalms 50, and the familiar phrase "the congregation of Israel" as being the assembled nation. Its interpretation and that of the "gods" who are judged hang together. If the assembly is the nation, the persons at the bar can scarcely be other than those who have exercised injustice on the nation. If, on the other hand, the "gods" are ideal or real angelic beings, the assembly will necessarily be a heavenly one. The use of the expressions "the congregation of Jehovah" (Num_27:17; Num_31:16; Jos_22:16-17) and "Thy congregation" {Psa_74:2} makes the former interpretation the more natural, and therefore exercises some influence in determining the meaning of the other disputed word. The interpretation of "gods" as angels is maintained by Hupfeld; and Bleek, followed by Cheyne, goes the full length of regarding them as patron angels of the nations. But, as Baethgen says, that angels should be punished with death is a thought which lies utterly beyond the Old Testament sphere of representation," and the incongruity can hardly be reckoned to be removed by Cheynes remark, that, since angels are in other places represented as punished, "it is only a step further" to say that they are punished with death. If, however, these "gods" are earthly rulers, the question still remains whether they are Jewish or foreign judges? The latter opinion is adopted chiefly on the ground of the reference in Psa_82:8 to a world-embracing judicial act, which, however, by no means compels its acceptance, since it is entirely in accordance with the manner of psalmists to recognise in partial acts of Divine retribution the operation in miniature of the same Divine power, which will one day set right all wrongs, and, on occasion of the smaller manifestation of Divine righteousness, to pray for a universal judgment. There would be little propriety in summoning the national assembly to behold judgments wrought on foreign rulers, unless these alien oppressors were afflicting Israel, of which there is no sure indications in the psalm. The various expressions for the afflicted in Psa_82:3-4 are taken, by the supporters of the view that the judges are foreigners, to mean the whole nation as it groaned under their oppression, but there is nothing to show that they do not rather refer to the helpless in Israel.
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Our Lords reference to Psa_82:6 in Joh_10:34-38 is, by the present writer, accepted as authoritatively settling both the meaning and the ground of the remarkable name of "gods" for human judges. It does not need that we should settle the mystery of His emptying Himself, or trace the limits of His human knowledge, in order to be sure that He spoke truth with authority, when He spoke on such a subject as His own Divine nature, and the analogies and contrasts between it and the highest human authorities. His whole argument is worthless, unless the "gods" in the psalm are men. He tells us why that august title is applied to them-namely, because to them "the word of God came." They were recipients of a Divine word, constituting them in their office; and, in so far as they discharged its duties, their decrees were Gods word ministered by them. That is especially true in a theocratic state such as Israel, where the rulers are, in a direct way, Gods vicegerents, clothed by Him with delegated authority, which they exercise under His control. But it is also true about all who are set in similar positions elsewhere. The office is sacred, whatever its holders are.
The contents of the psalm need little remark. In Psa_82:2-4 God speaks in stern upbraiding and command. The abrupt pealing forth of the Divine Voice, without any statement of who speaks, is extremely dramatic and impressive. The judgment hall is filled with a hushed crowd. No herald is needed to proclaim silence. Strained expectance sits on every ear. Then the silence is broken. These authoritative accents can come but from one speaker. The crimes rebuked are those to which rulers, in such a state of society as was in Israel, are especially prone, and such as must have been well-nigh universal at the time of the psalmist. They were no imaginary evils against which these sharp arrows were launched. These princes were like those gibbeted forever in Isaiah 1-loving gifts and following after rewards, murderers rather than judges, and fitter to be "rulers of Sodom" than of Gods city. They had prostituted their office by injustice, had favoured the rich and neglected the poor, had been deaf to the cry of the helpless, had steeled their hearts against the miseries of the afflicted, and left them to perish in the gripe of the wicked. Such is the indictment. Does it sound applicable to angels?
For a moment the Divine Voice pauses. Will its tones reach any consciences? No. There is no sign of contrition among the judges, who are thus solemnly being judged. Therefore God speaks again, as if wondering, grieved, and indignant "at the blindness of their hearts," as His Son was-when His words met the same reception from the same class. Psa_82:5 might almost be called a Divine lament over human impenitence, ere the Voice swells into the fatal sentence. One remembers Christs tears, as He looked across the valley to the city glittering in the morning sun. His tears did not hinder His pronouncing its doom; nor did His pronouncing its doom hinder His tears. These judges were without knowledge. They walked in darkness, because they walked in selfishness, and never thought of Gods judgment. Their gait was insolent, as the form of the word "walk to and fro" implies. And, since they who were set to be Gods representatives on earth, and to show some gleam of His justice and compassion, were ministers of injustice and vicegerents of evil, fostering what they should have crushed, and crushing whom they should have fostered, the foundations of society were shaken, and, unless these were swept away, it would be dissolved into chaos. Therefore the sentence must fall, as it does in Psa_82:6-7. The grant of dignity is withdrawn. They are stripped of their honours, as a soldier of his uniform before he is driven from his corps. The judges robe, which they have smirched, is plucked off their shoulders, and they stand as common men.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v1Superscription.—“A Psalm of Asaph.” (See Introduction to Psalms 74.)…
INTRODUCTION
Superscription.—“A Psalm of Asaph.” (See Introduction to Psalms 74.) Occasion.—We are unable to determine upon what occasion the Psalm was written. It is clear, however, that it is addressed to wicked magistrates or judges. It has been called “the Judges’ Psalm, wherein is taught the duty of judges and rulers.” The question has arisen whether the Psalm is directed against wicked judges amongst the Jews, or whether we are to regard the Jews as the poor and afflicted, and their heathen enemies as the unjust judges. The former appears to be the correct opinion. All that is here said of corrupt magistrates may frequently have been said of the judges of the Hebrews. (Comp. Isa_1:17; Isa_1:23; Isa_1:26.) And there are in the Psalm itself convincing evidences that it was intended to apply to the Israelitish rulers.
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ASPECTS OF MAGISTRACY
In this Psalm Asaph sets magistrates and judges before us in several aspects.
I. As occupying a distinguished position. He speaks of them as “gods” and “sons of the Most High.” The word Elohim, “gods,” is one of the names applied to the Supreme Being. It is not like Jehovah, a name indicating essence, but a name of office. The word Elohim occurs in several places, where it is translated “judges” (Exo_21:6; Exo_22:8-9; Exo_22:28). This name was given to the judges as representing God in the theocracy, and as judging in His name and by His authority. In charging the judges, Moses distinctly asserted that “the judgment is God’s.” And in seeking judgment from them the people are said to seek it from Elohim. The office of magistrate is Divine. God by His servants applies to them one of His own names. They are appointed to administer judgment for Him. They represent Him in His judicial relation to men. They are to be honoured because of their office. And, under the theocracy, any insult which was offered to them was regarded as offered to God Himself. St. Paul says, “The powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.” The office of magistrate and judge is one of the most responsible and honourable of all offices, and should be filled by men of keen and comprehensive intelligence and of unimpeachable uprightness. It is an office, too, which should ever be regarded with respect and honour.
II. As observed by God. “God standeth in the congregation of the mighty; He judgeth among the gods.” Perowne: “God standeth in the congregation of God.” “The congregation of God” is the congregation of Israel, the people of God, among whom the judges were called to exercise their functions, and among whom He can suffer no injustice. The idea seems to be that the exercise of magistracy among His people was carried on beneath His inspection.
1. He is the observer of all magisterial acts. He stands in the congregation of His people, mindful of their interests, taking cognisance of their affairs, noting their oppressions, and watching how they fared at the seat of judgment. In all courts of justice He is present, seeing whether righteousness is enthroned there.
2. He is the judge of all magisterial acts. “He judgeth among the gods.” At His bar those who have judged others must stand and be judged themselves. It is a solemn consideration for all magistrates and judges that they must appear at the judgment seat of Christ, and render an account for every administration of the law which they have exercised. Let them ponder it, and strive to discharge their important duties uprightly and faithfully. Let the oppressed remember it and rejoice. God judgeth in the earth. He will ultimately correct all false judgments, and judge righteously amongst all men.
III. As called to the highest duties. Judges are exhorted by the poet to “judge the poor and fatherless, do justice to the afflicted and needy; deliver the poor and needy, rid them out of the hand of the wicked.” (Comp. Isa_1:17.) The idea seems to be that judges were to take up the causes of those who were unable to urge them themselves, whether by reason of orphanhood, poverty, or any other disability. Not that they should pronounce verdicts in their favour because they were orphans or poor, but that their poverty or orphanhood should not be any barrier in the way of obtaining their rights. The Supreme Judge has ever warmly espoused the cause of the widow, the fatherless, the poor, and the oppressed. Hear His Word on this subject. (See Exo_22:22-24; Deu_10:17-18; Deu_27:19; Psa_68:5; Psa_146:9.) Let magistrates remember that God is the helper of the helpless, the champion of the cause of the fatherless, the widow, and the needy: and let them see to it that they attentively regard and justly deal with the causes which God has espoused. “If a poor man has an honest cause, his poverty must be no prejudice to his cause, how great and powerful soever those are that contend with him.” “Suffer not the afflicted to be further afflicted by enduring injustice, and let not the needy long stand in need of an equitable hearing.”
IV. As exhibiting the worst perversity. The judges and magistrates are charged with the gravest perversion of their high office. The Psalmist accuses them of—
1. Ignorance. “They know not, neither will they understand; they walk on in darkness.” They were ignorant probably in two respects—
(1.) As regards the law. They had not striven to make themselves thoroughly acquainted with the law which they were appointed to administer.
(2.) As regards the facts of the causes which were brought before them. They did not patiently and thoroughly investigate the causes on which they were called to adjudicate. Their ignorance was wilful. They did not care to know the law or the facts. Their high office had lost for them its sacredness. The ruling motive of their conduct was selfishness rather than the desire to discharge their duties intelligently and conscientiously. They love bribes rather than truth and righteousness. They have left “the paths of uprightness to walk in the ways of darkness,” and now “they walk on in darkness.” How can such men discharge the holy duties of their office aright? The Psalmist accuses them of—
2. Injustice. “How long will ye judge unjustly and accept the persons of the wicked?” The injustice with which the judges are charged is that of partiality or favouritism. They did not deal with and decide cases according to their facts and circumstances, according to their merits, but according to the wealth, or rank, or influence of the persons concerned. They not simply showed favour to the rich, the exalted in rank, and the powerful. That would have been evil. Partiality is ever wrong in a judge. But they accepted the persons of the wicked. They showed favour to them in their wickedness. A greater perversion of judgment is almost, if not quite, inconceivable As we have seen, the office of magistrate or judge is one of the highest and most important, but when it is perverted, the perversion is most sinful, and the result most terrible. The office itself is Divine; the conduct of the men who filled it was diabolic. And the result of this maladministration of justice was extreme social disorder. “All the foundations of the earth are out of course.” The whole fabric of society was shaken, and seemed to be tottering into ruin. Its very foundation principles were dislocated. These corrupt judges, instead of promoting order and harmony, were bringing all things into a state of anarchy and misery.
V. As tending to a great change. “Ye shall die like men, and fall like one of the princes.” Here we have—
1. Something which is common to all men. These judges had been spoken of as “gods,” but they must submit to death like the poorest wretch who had ever stood at their unrighteous judgment bar. Death comes equally to us all, and makes all equal when it comes. In that respect, the peer has no advantage over the peasant, or the prince over the pauper. “He bringeth the princes to nothing; He maketh the judges of the earth as vanity.” “All flesh is as grass, and all the glory of man as the flower of grass.” Death is the great leveller.
2. Something peculiar to men of exalted position. “Fall like one of the princes.” Some interpret this that death would be more painful to them amid their worldly power and material luxuries than to the poor amid their poverty and hardship. Their elevated position would render their fall the more distressing. But the true interpretation seems to be that they should die a violent death, and be cut off in the midst of their days. “The expression, ‘as one of the princes,’ reminds them of the numerous examples in early times of similar dignitaries who were removed by the judgment of God. The connection shows that it is fallen princes that are meant.” Men holding high and responsible positions who abuse their privileges and powers, are frequently cut down by violence. “Bloody and deceitful men shall not live out half their days.” How vain, then, is it for men to pride themselves upon their eminent positions or sounding titles!
The conduct of magistrates and judges is here set forth—
VI. As leading man to cry for the inauguration of the direct magistracy of God. “Arise, O God, judge the earth: for Thou shalt inherit all nations.”
1. This cry springs from man’s longing for judgment. In all ages the wronged and oppressed have lifted up their hands to heaven, and implored the interposition of God. Justice being denied them here, they have turned their imploring eyes to God and cried, “Arise, O God, judge the earth.”
2. This cry implies the inadequacy of human judgments. Man has failed to rectify the wrongs under which the race has groaned for ages. The administration of justice has often been maladministration, a disgrace and a curse. And, even at its best, human magistracy is not able to rectify the disorders, and adjust the inequalities of this world.
3. This cry implies confidence in the judgment of God. The Psalmist trusted the justice of God. From the partiality and corruption of human judges he confidently carried his appeal to “the Judge of all the earth.”
“Heaven is above all, yet; there sits a Judge
That no king can corrupt.”—Shakespeare.
The Psalmist trusted the sovereignty of God. He knew that all nations belonged to Him. The administration of the affairs of the whole world pertained to Him. And so the Psalmist appealed to Him, in strong assurance that He would hear and respond to his appeal. The grand hope of the world is in the interposition of Him whose justice is unimpeachable, and whose sovereignty is universal.
CONCLUSION.—
1. Let us be thankful that in this land and in this age, as a rule, justice is administered with great intelligence and strict impartiality.
2. Let unjust magistrates and judges, and all who seek to gain or promote an unrighteous cause, be warned. “He judgeth among the gods.”
“In the corrupted currents of this world,
Offence’s gilded hand may shove by justice:
And oft ’tis seen, the wicked prize itself
Buys out the law. But ’tis not so above:
There is no shuffling, there the action lies
In its true nature; and we ourselves compell’d,
E’en to the teeth and forehead of our faults,
To give in evidence.”—Shakespeare.
3. Let the oppressed behold their hope. “He shall judge thy people with righteousness, and thy poor with judgment. He shall judge the poor of the people, He shall save the children of the needy, and shall break in pieces the oppressor.” “Arise, O God, judge the earth; for Thou shalt inherit all nations.”
THE PILGRIMAGE OF THE WICKED
(Psa_82:5.)
“They walk on in darkness.”
The life of all men upon earth is a pilgrimage, a journey.
1. A journey constantly prosecuted. Asleep or awake, frivolous or earnest, sinful or holy, we are ever advancing on this journey.
2. A journey rapidly prosecuted. “My days are swifter than a post; they flee away, they see no good. They are passed away as the swift ships; as the eagle that hasteth to the prey.”
3. A journey irretraceably prosecuted. In the walk of life there is no going back to our yesterdays. We pass along the way but once.
4. A journey of great importance. There is an end to our earthly pilgrimage, and the nature of the end is determined by our conduct on the journey. We are preparing our future heaven or hell as we tread the path of daily life. In this journey the wicked “walk on in darkness.” Their pilgrimage is characterised by—
I. Privation. Night hides the beauties and sublimities of the landscape. They are there even as in the daytime, but the darkness veils them. When the darkness is very great even the stars, the peculiar glory of the night, are obscured. The sinner sees not the morally sublime and beautiful. The glory of God surrounds him, but he is in darkness, and beholds it not. The truth of God is revealed, but he sees it not, for he walks on in darkness. The spiritual privations of the wicked are many and great; e.g., pardon, peace, &c.
II. Folly. The wicked condemn themselves to these privations. “They walk on in darkness,” because they will so to do. Light is in the world, but they elect to prosecute their journey in the dark. They may walk in the day if they will, but they prefer to walk at night. The sinner excludes himself from all the true brightness and joy of life. Sin is arrant folly.
III. Peril. “If a man walk in the night, be stumbleth.” Obstacles may overthrow him, he may step over a precipice and be shattered into fragments, hostile powers may approach unobserved and kill him. Faint images these of the moral perils which beset the sinner in his darkened walk.
IV. Criminality. To walk on in moral darkness when we may walk in the light of truth is sinful. “This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.”
V. Ruinousness. If men persist in walking in darkness they will, sooner or later, stumble into hell.
Sinners, turn from your dangerous course. While yet you may, turn from darkness to light, from sin to the Saviour, from hell to heaven.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible1900 · Public DomainOn v1The psalmists and prophets of old earnestly desired that…
Psa 82:8
The psalmists and prophets of old earnestly desired that God would arise to judge the earth. They desired it not for their own sakes, but for the earth’s sake. We are wont to divide the advent of mercy from the advent of judgment by an immense tract of ages. When we read the Prophets, we are perplexed by finding these advents brought together as if they were parts of the same transaction, as if one could scarcely be separated from the other. This apparent union of opposite subjects, of times far separated, is not less characteristic of Evangelists and Apostles than of the elder men. Very seldom indeed do they speak of Christ as having come without bidding His followers look for Him and wait for Him as about to come. How is this habit of speech to be accounted for?
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I. The Church does not distinguish the advent of our Lord from His incarnation. She regards His coming upon this earth as His coming into our nature. Another thought was combined in the minds of the Apostles with this, without which it is imperfect. They believed that man was made in the image of God; they believed that He who is the perfect image of God must set forth, can alone set forth, true and perfect manhood. What follows? The advent of Christ was the advent of the true King, and Head, and Judge of men; it could be nothing else if it was the advent of the Son of God, of Him after whose likeness men were created.
II. Christ appearing in great humility neither completed the salvation nor the judgment. His resurrection and ascension were to carry on what the Incarnation had begun. The message of full redemption, of an advent for judgment, must rest upon them. St. Paul was the witness of a justification for every man, of a justification for mankind. And therefore St. Paul was the great preacher of judgment. The revelation of God’s righteousness for the justification of men was, he said, itself the "revelation of God’s wrath against all ungodliness and unrighteousness of men who hold the truth in unrighteousness."
III. Substitute for this idea of an advent the mere notion of a birth taking place at a certain period in Bethlehem, of that being the birth of the Founder of our religion, of that being the birth from which we date our time; and see how inevitably all the conclusions which seemed so natural to the Apostles become utterly unnatural and incredible to us. We may give what glorious titles to our Lord we please; but in that case He is but a man exalted above men, not the Root and Head of humanity. No warnings of divines can prevent us from falling back upon the old question, "Where is the promise of His coming?"
IV. The question has been answered; all things have not continued as they were since the fathers fell asleep. God has been testifying to the conscience of each human being that the hour is at hand when he must be tried and judged, when he will be asked by the Son of man whether he has owned or despised Him in the least of His brethren.
F. D. Maurice, Sermons, vol. iii., p. 1.
References: Psa 83:3.—J. Jackson Wray, Light from the Old Lamp, p. 92. Psa 83:6-7, Psa 83:11.—E. H. Plumptre, Expositor, 2nd series, vol. ii., p. 61. Psa 83:16.—J. Keble, Sermons from Lent to Passiontide, pp. 23, 34. Psalm 83—H. Melvill, Penny Pulpit, No. 2628. Psa 84:1.—R. D. B. Rawnsley, Sermons in Country Churches, 3rd series, p. 293. Psa 84:1, Psa 84:2.—S. Cox, Expositions, 3rd series, p. 109.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant1903 · Public DomainOn v1God judging among the judges.
God judging among the judges.
A psalm of Asaph.
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Because God is returning in grace to Israel, however, judgment must take its course against stubborn wrong-doers; and these are (alas) especially they who have occupied the places of rule and judgment among them. The wresting of judgment must be stopped with a strong hand, and the places of authority purged from their defilement with evil. And for this God Himself must take the judgment-seat and rule among men: and this He is ready to do, not alone in Israel, though beginning there, but over all the earth.
1. He stands, therefore, in the midst of what is His own assembly, and which is now to be the seat of power upon earth, the assembly of El, the Mighty One, in truth. He is there for judgment among the "gods," a term which the Lord defines for us from this very psalm (ver. 6) as "those to whom the word of God came" (Joh 10:35), -that is, who were commissioned to represent Him -the judges of Israel. They were thus identified with Him whom they represented, and were responsible in the most solemn way to represent Him in His character also, both in His righteousness and in His love to men.
Here then is the ground of His challenge to them, and in the first place as to what is first -the fundamental thing in judgment: it must be righteous judgment. Here is what must govern in the manifestation of love itself. And so the first appeal is: "How long will ye judge unjustly, and accept the persons of the wicked?" Their conduct was in flagrant contradiction to their position as representatives of the Righteous God, and with whom is "no respect of persons."
2. But this cared for, they must manifest Him also on His salvation side, in His regard for the poor, the weak, the defenceless, and the oppressed. "Judge the weak and fatherless: do justice to the afflicted and destitute." It must be still justice: that must not be violated even in pity to the poor; and there was a special commandment as to this (Exo 23:3). Yet his poverty should nevertheless make him an object of special and tender interest: "Rescue the weak and needy: deliver him out of the hand of the wicked."
3. But the state of things is apparent. There is no heart, and therefore no knowledge: "they know not, neither do they understand": they are in darkness, for they are not with God, and God is light. But they do not need light for their course: their want of knowledge does not bring them to a stand; -"they walk on in darkness." Thus "all the foundations of the earth" -judgment and mercy which establish it -"are removed." There is nowhere any moral stability.
4. Thus failing in justice, the perverters of it must themselves fail and pass away. Their position is a lofty one. They are, as it were, gods: children of the Highest, every one of them. But that will be no security: they shall fall like the mere earthly princes that are anywhere found. The movement of the foundations must bring down -little as they may believe it, -their own house in ruins also.
5. Who shall succeed them? Is there to be only an endless succession of men like these? Nay, the earth groans and longs for God Himself. He must arise; and He will. There is no resource but in Him: no refuge for the creature but in God. "Arise, O God! judge the earth." And that is what shall be: the earth is His; and He shall take His inheritance; not Israel only; but with Israel, all the nations. Thank God, that blessed time is surely almost at the doors.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v1This Ps. is an impeachment of unjust judges, who…
This Ps. is an impeachment of unjust judges, who are officially called 'gods.' It represents them as put upon their trial at God's tribunal (Psa_82:1). God Himself denounces their wickedness (Psa_82:2), and reminds them of their duties (Psa_82:3-4). In Psa_82:5 He declares that they are incorrigible, and in Psa_82:6-7 pronounces sentence upon them. Psa_82:8 is the Psalmist's own prayer that God may manifest His righteous judgment to all the nations. The date of the Ps. is quite uncertain. Oriental judges have been corrupt in all ages.
1. Of the mighty] RV 'of God' (El). A heavenly assembly is meant, as in Job_1:6; Job_2:1; Zechariah 3. The gods] the judges of Israel, so called as the official representatives of God on earth. See Christ's explanation in Joh_10:34, Joh_10:35.
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2. Accept] RV 'respect.'
3. Defend] RV 'judge.'
5. They know not] The judges are deaf to reproof. Out of course] RV 'moved.' Injustice leads to the wreck of society.
6. See on Psa_82:1.
7. The v. contrasts the purely human fate of the unjust judges with the superhuman dignity of their calling.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein1922 · Public DomainOn v1Psalm 82
Psalm 82
Concerning Judgment
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1. The judge with His righteous judgment (Psa 82:1-5)
2. Arise O God! judge the earth (Psa 82:6-8)
His own presence in the congregation of God (Israel) means a righteous judgment. Israel is then owned as His congregation (Num 27:17). The judges among them were called gods; the Hebrew word for judges in Exo 21:6 is “elohim”--gods, mighty ones. Our Lord refers to this Psa 82:6 in Joh 10:34. But they were unrighteous in their judgments and so He comes Himself to execute judgment and to do justice to the afflicted and needy. And more than that, He will judge the earth and the nations.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1God as the Judge of Governments.
God as the Judge of Governments.
A psalm of Asaph, to set forth the majesty of the great Judge of the earth.
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v. 1. God standeth in the congregation of the mighty, in the assembly of God, firm and immovable in the midst of His Church, against which therefore the gates of hell cannot prevail; He judgeth among the gods, among the judges, the rulers of the earth; for every government receives its authority from God and is responsible to Him, who will call all the mighty ones of the earth to account for their manner of ruling.
v. 2. How long will ye judge unjustly, engaging in, performing iniquity in ostensibly carrying out justice, and accept the persons of the wicked, favoring their faces, that is, pervert right and justice in their favor? Selah. Such perversion of justice was common in Oriental courts, where flattering courtiers were admitted to the presence of the sovereign and succeeded in gaining their ends, while others had to be content with remaining outside and having their case decided against them in their absence.
v. 3. Defend the poor and fatherless, the orphans and those without political influence; do justice to the afflicted and needy, making it a point to see that they received the right due them.
v. 4. Deliver the poor and needy, from the many forms of oppression practiced by the mighty; rid them out of the hand of the wicked. The rulers are under obligation to see that justice is properly administered at all times and with regard to every station of mankind.
v. 5. They know not, neither will they understand, that is, the rulers, in many cases, ignore the voice of their conscience, they willfully set aside the obligation resting upon them; they walk on in darkness, deliberately blinding their eyes and hardening their hearts to the demands of their position; all the foundations of the earth are out of course, the entire order of things in the world is upset, their negligence causes anarchy to ensue and to overthrow law and order.
v. 6. I have said, Ye are gods, He Himself has clothed them with their official dignity, they are never to forget that they are His representatives; and all of you are children of the Most High, they do not hold their office by an absolute right, but, as His sons, are responsible to Him for the entire discharge of their duties.
v. 7. But, in spite of the prerogative which they hold by virtue of the grace of God, ye shall die like men, that is, like ordinary people, such as held no distinguishing positions during their lifetime, and fall like one of the princes, their fate would be that of the many other rulers whom the might of God had deposed from their high estate and laid into the grave.
v. 8. Arise, O God, judge the earth, Himself exercising the functions of the great Judge, since men were performing this office so badly; for Thou shalt inherit all nations, it is in His power to take hold of the nations at any time, personally to take charge of the business of judging righteously. That is the constant prayer of the believers, that God would hinder all unrighteousness upon the earth, so that His children may lead a quiet and peaceable life in all godliness and honesty,
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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A psalm of Asaph
"This is a psalm that Asaph wrote"
the divine assembly
"the heavenly council" or "the meeting in heaven"
he renders judgment
"he gives judgment." The abstract noun "judgment" can be stated as a verb. AT: "he judges" (See: Abstract Nouns)
the gods
Possible meanings are 1) these are other spiritual beings who dwell in heaven. AT: "the divine beings" or "the heavenly judges" or 2) these are human judges that God has appointed. Either way, it does not mean they are gods like Yahweh is god. It means God has given them great power and authority. AT: "the rulers"
How long will you judge unjustly and show favoritism to the wicked?
Yahweh uses a question to rebuke the gods for not judging people fairly. (See: Rhetorical Question)
Selah
This may be a musical term that tells people how to sing or play their instruments here. Some translations write the Hebrew word, and some translations do not include it. See how you translated this in Psalms 3:2. (See: Copy or Borrow Words)
John Calvin 1540 · Public Domain On vv1, 2, 3, 5, 6, 8 1 God sitteth in the assembly of God. It…
1 God sitteth in the assembly of God. It is unquestionably a very unbecoming thing for those whom God has been pleased to invest with the government of mankind for the common good, not to acknowledge the end for which they have been exalted above others, nor yet by whose blessing they have been placed in so elevated a station; but instead of doing this, contemning every principle of equity, to rule just as their own unbridled passions dictate. So infatuated are they by their own splendor and magnificence, as to imagine that the whole world was made only for them. Besides, they think that it would derogate from their elevated rank were they to be governed by moderate counsels; and although their own folly is more than enough to urge them on in their reckless career, they, notwithstanding, seek for flatterers to soothe and applaud them in their vices. To correct this arrogance, the psalm opens by asserting, that although men occupy thrones and judgment-seats, God nevertheless continues to hold the office of supreme ruler. God has made even a heathen and licentious poet bear testimony to this truth in the following lines: —
“Regum timendorum in proprios greges, Reges in ipsos imperium est Jovis, Clari giganteo triumpho, Cuncta supercilio moventis.” Horatii, Carm. Liber in Ode i.
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“Kings rule their subject flocks; great Jove O’er kings themselves his reign extends, Who hurl’d the rebel giants from above; At whose majestic nod all nature bends.” Boscawen’s Translation.
That the potentates of this world may not arrogate to themselves more than belongs to them, the prophet here erects a throne for God, from which he judges them all, and represses their pride; a thing which is highly necessary. They may, indeed, admit that they owe their elevation to royal power to the favor of God, and they may worship him by outward ceremonies, but their greatness so infatuates them that they are chargeable with expelling and casting him to a distance from their assembly, by their vain imaginations; for they cannot bear to be subject to reason and laws. Thus the design of the prophet was to deride the madness by which the princes of this world are bewitched, in leaving God no place in their assembly. The more effectually to overthrow this irrational self-confidence with which they are intoxicated, civil order is termed the assembly of God; for although the divine glory shines forth in every part of the world, yet when lawful government flourishes among men, it is reflected therefrom with pre-eminent lustre. I indeed grant that it is quite common for the Hebrews to adorn with the title of God whatever is rare and excellent. But here it would appear, from the scope of the passage, that this name of the Divine Being is applied to those who occupy the exalted station of princes, in which there is afforded a peculiar manifestation of the majesty of God; even as Solomon, in Proverbs 2:17, calls marriage “the covenant of God,” from the peculiar sanctity by which that relation is distinguished.
In the second clause of the verse, it is not material whether we read, He will judge in the midst of the gods, or, He will judge the gods in the midst. The first construction, however, is the most easy and natural, That however much the rulers of the world may exalt themselves, they cannot in the least impair the authority of God, by divesting him of his sovereignty over them and of the government of all things, which he will ever retain as his inalienable prerogative. But here, as also a little after, the name gods is to be understood of judges, on whom God has impressed special marks of his glory. To apply it to angels is a fancy too strained to admit of serious consideration.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 5, 7, 8 The Prophet showeth that if princes and judges do…
The Prophet showeth that if princes and judges do not their duty, God whose authority is above them, will take vengeance on them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–8 Psa 82:1 « A Psalm of Asaph. » God…
Psa 82:1 « A Psalm of Asaph. » God standeth in the congregation of the mighty; he judgeth among the gods.
Ver. 1. God standeth in the congregation of the mighty] There God is present and president by a particular providence, as Lord paramount, Ut praeses Synodi, and chief magistrate, higher than the highest, Ecc 5:8 Job 31:14 Eph 6:9. The Ethiopian judges, they say, do ever leave the chief seat of judicature empty for him, Locus praesidis est medius locus in ccetibus; and Solomon, for like reason, calleth that seat the holy place, Ecc 8:10. There Elohim (that is, the judge and avenger) standeth, or setteth himself, to behold the actions and affections of judges, and to pass a censure upon their sentences. Good, therefore, was the counsel of Jehoshaphat to his judges when to ride circuit, 2Ch 19:6, "Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord your God be upon you; take heed and do it," &c. Judges should sit in as great, though not so slavish, a fear of offending as Olanes, in the history, did upon the flayed skin of his father Silannes, nailed by Cambyses on the tribunal; or as a Russian judge, that feareth the boiling caldron or open battocking; or the Turkish Senate, when they think the Great Turk to stand behind the arras at the dangerous door.
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He judgeth among the gods] i.e. Among the magistrates (as our Saviour interpreteth it, Joh 10:34-35), who are called gods. First, By analogy, tanquam Deum imitantes, saith Theodoret, as resembling God, by having the power of life and death. Secondly, By participation, tanquam lumina illuminata, saith Austin; as stars participate their light from the sun, so do rulers their authority from the supreme Majesty. Thirdly, By deputation from God, whose viceregents they are, and to whom they must be accountable for their mal-administration.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–8 Standeth, as a judge, diligently to observe all that…
Standeth, as a judge, diligently to observe all that is said or done there; and to give sentence accordingly. The judge sits when he heareth causes, but standeth up when he giveth sentence. Or standing doth not note the posture, but only the being or presence of a person, as Isa 11:10; Dan 11:20; Joh 3:29; whence this Hebrew word is by some learned interpreters rendered is present, and by others, presideth, as this word is used, 1Sa 19:20; 22:9.
Of the mighty; or, of the gods, as it is explained and expressed in the next clause; the singular number being here, as it is frequently elsewhere, put for the plural. By gods, or the mighty, he understands kings, or other chief rulers, who are so called, because they have their power and commission from God, and act as his deputies, in his name and stead, and must give an account to him of all their actions. And by their congregation he understands not a convention or assembly of such persons which seldom meet together, but either,
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1. All congregations or assemblies of people in which magistrates sit to execute justice. Or,
2. All persons whatsoever of this high and sacred order or number; for the Hebrew word here rendered
congregation doth not always signify an assembly of persons met together in one place, but sometimes notes all the particular persons of or belonging to such a sort and body of men, though dispersed in divers places, as Psa 26:5, I have hated the congregation of evil-doers, i.e. all evil-doers; Pro 21:16, he shall remain in the congregation of the dead, i.e. shall be one of that number and state. See also Jos 22:20; Psa 74:19. Some render it as it is in the Hebrew, in the congregation of God, in his own congregation, the noun being put for the pronoun, as is usual in the Hebrew text, i.e. in the conventions or tribunals of princes or rulers, which he rightly calls his, because their authority is wholly derived from him. But the former exposition seems more agreeable, both to the following words, and to the scope and whole body of the Psalm. Judgeth; accurately observeth all their carriages, and passeth sentence upon them accordingly. Gods, i.e. judges and magistrates, who are called gods, below, Psa 82:6; Exo 12:12; 12:28, compared with Act 23:5; Psa 138:1, and of whom this is expounded, Joh 10:34,35.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 6 We have here,
We have here,
I. God's supreme presidency and power in all councils and courts asserted and laid down, as a great truth necessary to be believed both by princes and subjects (Psa 82:1): God stands, as chief director, in the congregation of the mighty, the mighty One, in coetu fortis - in the councils of the prince, the supreme magistrate, and he judges among the gods, the inferior magistrates; both the legislative and the executive power of princes is under his eye and his hand. Observe here, 1. The power and honour of magistrates; they are the mighty. They are so in authority, for the public good (it is a great power that they are entrusted with), and they ought to be so in wisdom and courage. They are, in the Hebrew dialect, called gods; the same word is used for these subordinate governors that is used for the sovereign ruler of the world. They are elohim. Angels are so called both because they are great in power and might and because God is pleased to make use of their service in the government of this lower world; and magistrates in an inferior capacity are likewise the ministers of his providence in general, for the keeping up of order and peace in human societies, and particularly of his justice and goodness in punishing evil-doers and protecting those that do well. Good magistrates, who answer the ends of magistracy, are as God; some of his honour is put upon them; they are his viceregents, and great blessings to any people. A divine sentence is in the lips of the king, Pro 16:10. But, as roaring lions and ranging bears, so are wicked rulers over the poor people, Pro 28:15. 2. A good form and constitution of government intimated, and that is a mixed monarchy like ours; here is the might one, the sovereign, and here is his congregation, his privy-council, his parliament, his bench of judges, who are called the gods. 3. God's incontestable sovereignty maintained in and over all the congregations of the mighty. God stands, he judges among them; they have their power from him and are accountable to him. By him kings reign. He is present at all their debates, and inspects all they say and do, and what is said and done amiss will be called over again, and they reckoned with for their mal-administrations. God has their hearts in his hands, and their tongues too, and he directs them which way soever he will, Pro 21:1. So that he has a negative voice in all their resolves, and his counsels shall stand, whatever devices are in men's hearts. He makes what use he pleases of them, and serves his own purposes and designs by them; though their hearts little think so, Isa 10:7. Let magistrates consider this and be awed by it; God is with them in the judgment, Ch2 19:6; Deu 1:17. Let subjects consider this and be comforted with it; for good princes and good judges, who mean well, are under a divine direction, and bad ones, who mean ever so ill, are under a divine restraint.
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II. A charge given to all magistrates to do good with their power, as they will answer it to him by whom they are entrusted with it, Psa 82:3, Psa 82:4. 1. They are to be the protectors of those who lie exposed to injury and the patrons of those who want advice and assistance: Defend the poor, who have no money wherewith to make friends or fee counsel, and the fatherless, who, while they are young and unable to help themselves, have lost those who would have been the guides of their youth. Magistrates, as they must be fathers to their country in general, so particularly to those in it who are fatherless. Are they called gods? Herein they must be followers of him, they must be fathers of the fatherless. Job was so, Job 29:12. 2. They are to administer justice impartially, and do right to the afflicted and needy, who, being weak and helpless, have often wrongs done them; and will be in danger of losing all if magistrates do not, ex officio - officially, interpose for their relief. If a poor man has an honest cause, his poverty must be no prejudice to his cause, how great and powerful soever those are that contend with him. 3. They are to rescue those who have already fallen into the hands of oppressors and deliver them. (Psa 82:4): Rid them out of the hand of the wicked. Avenge them of their adversary, Luk 18:3. These are clients whom there is nothing to be got by, no pay for serving them, no interest by obliging them; yet these are those whom judges and magistrates must concern themselves for, whose comfort they must consult and whose cause they must espouse.
III. A charge drawn up against bad magistrates, who neglect their duty and abuse their power, forgetting that God standeth among them, Psa 82:2, Psa 82:5. Observe, 1. What the sin is they are here charged with; they judge unjustly, contrary to the rules of equity and the dictates of their consciences, giving judgment against those who have right on their side, out of malice and ill-will, or for those who have an unrighteous cause, out of favour and partial affection. To do unjustly is bad, but to judge unjustly is much worse, because it is doing wrong under colour of right; against such acts of injustice there is least fence for the injured and by them encouragement is given to the injurious. It was as great an evil as any Solomon saw under the sun when he observed the place of judgment, that iniquity was there, Ecc 3:16; Isa 5:7. They not only accepted the persons of the rich because they were rich, though that is bad enough, but (which is much worse) they accepted the persons of the wicked because they were wicked; they not only countenanced them in their wickedness, but loved them the better for it, and fell in with their interests. Woe unto thee, O land! when thy judges are such as these. 2. What was the cause of this sin. They were told plainly enough that it was their office and duty to protect and deliver the poor; it was many a time given them in charge; yet they judge unjustly, for they know not, neither will they understand. They do not care to hear their duty; they will not take pains to study it; they have no desire to take things right, but are governed by interest, not by reason or justice. A gift in secret blinds their eyes. They know not because they will not understand. None so blind as those that will not see. They have baffled their own consciences, and so they walk on in darkness, not knowing nor caring what they do nor whither they go. Those that walk on in darkness are walking on to everlasting darkness. 3. What were the consequences of this sin: All the foundations of the earth (or of the land) are out of course. When justice is perverted what good can be expected? The earth and all the inhabitants thereof are dissolved, as the psalmist speaks in a like case, Psa 75:3. The miscarriages of public persons are public mischiefs.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–8 God standeth in the congregation of the mighty,.... The…
God standeth in the congregation of the mighty,.... The Syriac version renders it, "in the congregation of angels"; they are mighty, and excel in strength, and there is a large company of them, even an innumerable one, and who surround the throne of the Majesty on high. Christ, who is God over all, was among those on Mount Sinai, and when he ascended to heaven; and with these he will descend when he comes a second time, Psa 68:17. The Targum interprets it of the righteous thus,
"God, whose majesty (or Shechinah) dwells in the congregation of the righteous that are strong in the law.''
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It may be better understood of such as are strong in the Lord, in the grace that is in Christ, and in the exercise of grace upon him; who are gathered out of the world unto him, and unto distinct societies and congregations; in the midst of which God is, where he grants his presence, bestows the blessings of his grace, and affords his divine aid and protection; and where Christ the Son of God is, and will be to the end of the world. The words may be rendered, "God standeth in the congregation of God" (a): that is, in his own congregation, his church and people; but it seems best of all to understand the words of rulers and civil magistrates, of the cabinet councils of princes, of benches of judges, and courts of judicature; in all which God is present, and observes what is said and done; perhaps reference may be had to the Jewish sanhedrim, the chief court of judicature with the Jews, consisting of seventy one persons; in the midst of which Christ, God manifest in the flesh, God in our nature, stood, and was ill used, and most unjustly judged by them, of whose unjust judgment complaint is made in the next verse:
he judgeth among the gods: which the Syriac version renders "angels" again; and so Aben Ezra interprets it of them, who are so called, Psa 8:5, but rather civil magistrates are meant, the rulers and judges of the people, who go by this name of "elohim", or gods, in Exo 21:6, and are so called because they are the powers ordained of God, are representatives of him, are his vicegerents and deputies under him; should act in his name, according to his law, and for his glory, and are clothed with great power and authority from and under him; and therefore are before styled the "mighty". Among these Christ, the Son of God, judges, to whom all judgment is committed; he qualifies these for the discharge of their office, he directs them how to judge, and all the right judgment they make and do is from him, "by" whom "kings"
reign, and princes decree justice; by whom princes rule, and nobles, even all the judges of the earth; and to whom they are all accountable, and will be themselves judged by him another day, Pro 8:15 so the Targum,
"in the midst of the judges of truth he judges.''
(a) "in congregatione Dei", Pagninus, Cocceius, Gejerus, Michaelis; so Vatablus, Junius & Tremellius, Piscator, Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 5, 6, 7, 8 We have here the dignity and duty of magistrates,…
We have here the dignity and duty of magistrates, ver. 1-4. The wickedness of some magistrates, and their doom, ver. 5-7. A prayer to God, ver. 8. A psalm of Asaph.
Standeth - To observe all that is said or done there. Mighty - Kings or chief rulers. By their congregation he understands all persons whatsoever of this high and sacred order. Judgeth - Passes sentence upon them. The gods - Judges and magistrates are called gods, because they have their commission from God, and act as his deputies.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 5, 6, 7, 8 A warning to corrupt judges, 1, 2;
PSALM LXXXII
A warning to corrupt judges, 1, 2;
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an exhortation to them to dispense justice without respect of
person, 3-5;
they are threatened with the judgments of the Lord, 6-8.
NOTES ON PSALM LXXXII
This Psalm, which, in the title, is attributed to Asaph, was probably composed in the time when Jehoshaphat reformed the courts of justice throughout his states; see 2Ch 19:6-7, where he uses nearly the same words as in the beginning of this Psalm.
Verse 1. God standeth in the congregation of the mighty] The Hebrew should be translated, "God standeth in the assembly of God." God is among his people; and he presides especially in those courts of justice which himself has established. The Court of King's Bench is properly the place where the king presides, and where he is supposed to be always present. But the kings of England seldom make their appearance there. King James I. sometimes attended: at such times it might be said, "The king is in the king's court." I believe the case above to be similar. Judges! beware what you do! God is in his court, and in the midst (of the assembly) God will judge. See Parkhurst under אלה.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 5, 6, 8 Psa 82:1. God standeth in the congregation — As…
Psa 82:1. God standeth in the congregation — As a judge, diligently to observe all that is said or done there, and to give sentence accordingly. The judge sits when he hears causes, but stands up when he gives sentence. Or standing may here be intended, not to denote the posture of the person, but only his being present. Whence this Hebrew word נצב, nitzab, is by some learned interpreters rendered, is present, and by others, presideth, as this word is used, 1Sa 19:20; 1Sa 22:9. Of the mighty — Or, of the gods, as it is expressed and explained in the next clause, the singular number, אל, eel, being here, as it is frequently elsewhere, put for the plural. He judgeth among the gods — Accurately observeth all their conduct, and passes sentence upon them accordingly. By gods or, the mighty, he understands kings, or other chief rulers, judges, and magistrates, called gods below, Psa 82:6; Exo 12:12; Exo 22:28. compared with Psa 138:1, and Joh 10:35. They are called gods, because they have their power and commission from God, and act as his deputies, in his name and stead, and must give an account to him of their conduct in their high office and station. And by their congregation he means not a convention or assembly of such persons who seldom meet together, but either, 1st, All congregations or assemblies of people in which magistrates sit to execute justice. Or, 2d, All persons whatsoever of this high and sacred order or number; for the word here rendered congregation, doth not always signify an assembly of persons met together in one place, but sometimes denotes all the particular persons of, or belonging to, such a sort or body of men, though dispersed in divers places: see Psa 26:5; Pro 21:16. Some render it as it is in the Hebrew, in the congregation of God; in his own congregation, that is, in the conventions or tribunals of princes or rulers, which he rightly calls his, because their authority is wholly derived from him. But the former exposition seems more agreeable, both to the following words, and to the scope and whole body of the Psalm.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–8 God standeth in the congregation of the mighty -…
God standeth in the congregation of the mighty - In the assembly of the rulers and judges; among those of most exalted rank and station. He is there to observe them; to give them law; to direct their decisions; to judge them. He is supreme over them; and he holds them responsible to himself The word rendered congregation is that which is commonly applied to the assembly of the people of Israel, considered as an organized body, or as a body politic. It here, however, refers to magistrates considered as a body or class of people; as those who have assemblages or meetings, with special reference to their duties as magistrates. The word rendered “mighty” - אל 'Êl - is in the singular number, and is one of the names which are given to God; hence, the literal rendering is, “God standeth in the assembly of God.” The Septuagint renders it, In the synagogue of the gods. So also the Latin Vulgate. The reference, however, is undoubtedly to magistrates, and the idea is, that they were to be regarded as representatives of God; as acting in his name; and as those, therefore, to whom, in a subordinate sense, the name gods might be given. Compare Psa 82:6. In Exo 21:6; Exo 22:8-9, Exo 22:28, also, the same word in the plural is applied to magistrates, and is properly translated judges in our common version. Compare the notes at Joh 10:34-35. The idea is, that they were the representatives of the divine sovereignty in the administration of justice. Compare Rom 13:1-2, Rom 13:6. They were, in a sense, gods to other people; but they were not to forget that God stood among them as their God; that if they were exalted to a high rank in respect to their fellowmen, they were, nevertheless, subject to One to whom the name of God belonged in the highest sense.
He judgeth among the gods - As they to whom the name gods is thus given as the representatives of the divine sovereignty judged among people, so God would judge among them. If they were, in some sense (in consequence of their representing the divine majesty, and deriving their power and appointment from God), independent of people, they were in no sense independent of God himself.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 82
Psalms 82
A Psalm of Asaph
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1 God standeth in the congregation of the mighty;
He judgeth among the gods.
2 How long will ye judge unjustly,
And accept the persons of the wicked? Selah.
3 Defend the poor and fatherless:
Do justice to the afflicted and needy.
4 Deliver the poor and needy:
Rid them out of the hand of the wicked.
5 They know not, neither will they understand;
They walk on in darkness:
All the foundations of the earth are out of course.
6 I have said, Ye are gods;
And all of you are children of the Most High.
7 But ye shall die like men,
And fall like one of the princes.
8 Arise, O God, judge the earth:
For thou shalt inherit all nations.
EXEGETICAL AND CRITICAL
Contents and Composition.—The last verse, with its Messianic coloring, shows that this Psalm does not present as a warning, in poetical dress, the general truth that unrighteous judges and princes are worthy of punishment, but that the Psalmist implores the actual fulfilment of that Divine judgment, whose certainty as a Divine decree he, as a prophet, beheld in spirit, and which he announces as a revelation from God. The strong emphasis given to the person of the speaker in Psa_82:6, leads to the supposition that in that place it is not the Psalmist that speaks (Calvin, Hitzig) but that God continues, and that His words beginning with Psa_82:2 are not interrupted in Psa_82:5 by a remark inserted by the poet as to the fruitlessness of the Divine warning and admonition (Dathe). In that verse God’s own opinion (that is, His estimate of the real conduct of the judges) is declared with a significant change in the mode of address, and this estimate is distinguished from the declaration given in the words which follow, that their final destiny will not all correspond to the exalted position assigned them by Him. The text contains no threatening of any particular punishment whether of a sudden and violent or early and dishonorable death (Hengstenb. and others), or that the penalty of death would be inflicted on beings who previously were not subject to death (Hupfeld). It only says that the lot of mortal men, and the fate of ruined princes should overtake all those who had borne nothing but the name and title of that dignified and exalted position conferred upon them by a commission from God. Most regard this authorization on the part of God to be the declaration of Scripture, Exo_22:8 (comp. Exo_21:6, but less Exo_22:27) which appears to describe the rulers of Israel in their judicial capacity as God’s representatives by applying to them the name Elohim.6 We must assume that these are meant here also, and not foreign kings (Gesenius and many of the more recent expositors) nor angels (Bleek in Rosenmüller’s bibl. Repertorium, I. 86 ff., and Hupfeld). For foreign princes are never designated “sons of God” in the Old Testament. The word has a theocratic idea at its basis (Exo_4:22) and a Messianic reference (Psa_2:6; Psa_89:27) when mankind are spoken of Angels are indeed called sons of God (see on Psalms 29.) but never Elohim. Gradations of rank, also, like those of an army, are mentioned with reference to angels (Jos_5:14 f.; comp. Eph_3:10); likewise a judgment of God upon “the host of the high place on high” (Isa_24:21 f.), and upon the idols of Egypt as inflicted upon their kings (Jer. 45:25 f.). Also in later times two classes of angels are mentioned; one consisting of protecting angels over the several nations, through whom God carries on the government of the world (Dan_10:13; Dan_10:20 f.; Dan_12:1; Sept. in Deu_32:8), the other of those who, in the name of God, pass judgment upon men (Zec_3:1 f.) and execute the Divine sentence (Dan_4:14; Dan_4:20), and who yet are themselves not pure before God (Job_4:18; Job_25:5). But all these statements and allusions do not, as Hupfeld himself confesses, explain the description before us in Psa_82:2 ff., which relates indisputably to an administration of justice on earth, which is unrighteous and contrary to the very idea of justice. Pss. 58. and 94. are closely allied to this Psalm, but especially so is Isa_3:13; Isa_3:15. Joh_10:34-36 also favors this view, when Jesus argues e concessis with the Jews for His divinity, and draws a conclusion a minori ad majus. In this case the utterance of God in Psa_82:7 is not the declaration of creative power as in Gen_2:7 (Hupfeld) nor an ironical turn given to the discourse = I thought ye were gods (Ewald), but a clear setting forth of the want of correspondence before indicated. On the ground of the authority of God’s word, and not in accordance with heathen conceptions, 2Ma_11:23 (Hitzig) does the Psalmist in Psa_82:1 designate by the term Elohim with equal severity those whom God, in Psa_82:7, addresses by the same title. Psa_82:1 therefore does not refer to God’s sitting as Judge in the midst of His heavenly court, 1Ki_22:19 (De Wette), which might be regarded as an image and poetical mode of representation, replete with anthropomorphic expressions of the desired judgment upon the administration of justice on earth (Hupfeld). Nor is it a theophany that is here presented as in Psalms 1. (Hengstenberg). There is presented, it is true, a special act of God’s judicial government. But this act is in the first instance only described as in conception, in a poetico-prophetical mode of presentation. Upon this, then, the prayer is based and uttered that God would bring to universal realization what He had granted to His servant to behold in the Spirit, and that in accordance with its universal significance in the world’s history.
In these representations there is contained nothing which can compel us to pass over the age of Asaph and seek the composition of the Psalm in the later times of oppression generally (Hupfeld), or in those of the dispersion specially (Ewald) or of the Maccabees (Hitzig). But the history of Israel has here a typical significance (Stier); and God’s judgments are not confined to one special case or single cycle, but only begin at the house of God in actual execution (1Pe_4:17). This justifies the application of this Psalm to analogous conditions.
Psa_82:1. Assembly of God [E. V., Congregation of the mighty].—This cannot mean: assembly of gods (Sept.). In that case we would have had אֵלִים. This expression certainly does not denote an assembly convoked and conducted by God, which He appoints, and over which He presides (De Wette) in which He himself appears (Hitzig). Least of all can it be one connected with God, standing in essential relation to Him; more definitely, one invested with a Divine character (comp. Ewald, § 287 f.). It prepares the way for the following statement, that this assembly consists of persons who are designated gods. We are not to assume that the word relates to angels (Syrian V.) Compare the explanations given above. Even if in Psa_82:7, כְּאָדָם could be rendered: like Adam (Job_31:33; Hos_6:7), a transition from immortality to mortality would not be indicated. It is certainly not to be translated: like other men (most), or: inasmuch as ye are men, but simply: like men, that is, after the manner of men. It stands parallel to the following כְאַחַד הַשָּׂרִים that is: just as one of the princes. There is no occasion for a change of pointing in order to obtain the sense: all at once, O ye princes! (Ewald). That would describe the suddenness and completeness of the Messianic judgment; but according to the connection in which the words stand, the usual reading is more suitable as alluding to the warning example of fallen princes recorded in history. The expression sarim suggests directly the idea that it is not kings precisely, nor simply members of the Church, but influential persons, invested with magisterial, especially judicial authority, that are addressed, which, as representing God, could be designated by the name Elohim. Since now these Elohim in Psa_82:1 b are not distinguished in so many words as objects (Sept.) of the Divine judgments, but yet are identical with those who are censured, and since it is said, further, that God holds judgment in the midst of them, it is more natural to understand the assembly of God Psa_82:1 a, to be the assembly of those persons clothed with Divine authority (Geier, Hitzig), than that they are the congregation of Israel, (Num_27:17; Num_31:16; Isa_22:16) which God had purchased for Himself from the midst of the nations, Psa_84:2 (Hengst., Delitzsch). [All the English expositors whom I have consulted agree that the first clause of Psa_82:1 refers to the congregation of Israel. The rendering “mighty,” given to אֵל in E. V., and retained by most of those expositors, is without meaning as applied to the Israelites. The rendering “God” should be adopted. Dr. Moll’s view of the meaning of the clause seems to me to be the most tenable. Most agree that the second clause refers to the judges. On this point Alexander says: “The parallel expression, in the midst of the gods, superadds to the idea an allusion to a singular usage of the Pentateuch, according to which the theocratic magistrates as representatives of God’s judicial sovereignty, are expressly called Elohim, the plural form of which is peculiarly well suited to this double application. Even reverence to old age seems to be required upon this principle (Lev_19:32) and obedience to parents in the fifth commandment (Exo_20:12) which really applies to all the offices and powers of the patriarchal system, a system founded upon natural relations, and originating in a simple extension of domestic or parental government, in which the human head represents the original and universal parent or progenitor.” And on Psa_82:2 : “The combination usually rendered respect persons in the English Bible, and applied to judicial partiality means, literally, to take up faces. Some suppose this to mean the raising of the countenance, or causing to look up from deep dejection. But the highest philological authorities are now agreed that the primary idea is that of accepting one man’s face or person rather than another’s, the precise form of expression, though obscure, being probably derived from the practice of admitting suitors to confer with governors or rulers face to face, a privilege which sometimes can only be obtained by bribes, especially though not exclusively in oriental courts.”—J. F. M.]
In Psa_82:1 a observe the use of the Niphal participle; the use of the Hithpael in Psa_82:5 b; and in Psa_82:2 a, the frequent expression “judge unrighteousness” [E. V., judge unjustly] instead of “exercise unrighteousness in judging,” (Lev_19:15; Lev_19:35; comp. Psa_48:2).—The foundations of the earth or of the land in Psa_82:5 b, are not the persons of the judges (Aben Ezra), whose moral vacillation would then be rebuked; nor merely the foundations of the State (Knapp, Stier) on which the prosperity of the land depends. They are, in general, the fundamental conditions of the preservation of the entire order of things in the world (Psa_11:3; Psa_60:4; Psa_75:4; Job_9:6; Eze_30:4; Pro_29:4) and their being out of course is the prelude and harbinger of the Messianic judgment.—All nations, Psa_82:8, are not mentioned as the place where, that is, those amongst whom (Sept., Vulg.), but as the object to which God has the right of inheritance and possession, and this claim He is called upon to make good.
DOCTRINAL AND ETHICAL
1. God, while conferring upon rulers the right of sovereignty, and investing them with full power to speak righteousness on earth in His name, has not withdrawn Himself from the government of the world, nor resigned its supreme control. He rather exercises personally, as the Highest Majesty, His Divine power in His government, and that to the fullest extent. And He makes known His efficiency as supreme and impartial Judge, by not merely taking oversight of the administration of justice, but also by calling to account those entrusted with it, and dealing with them according to their conduct. He awakes and maintains in the Church through the mouth of His prophets and servants a due sense of this relation.
2. The magisterial and judicial functions, which possess a legal power over even the life and liberty as well as over the reputation and property of men, should be discharged not only under the authority but also after the example of God, and therefore especially in righteousness and mercy. For they have been invested with the prerogatives of their high positions not for oppression, self-aggrandizement or illegal practices, but that they may execute, further, and defend justice, and all this from the favor of God.
3. The greater the power committed to rulers and judges the more blessed is its righteous employment for the restraint and punishment of the unrighteous, as well as for the defence and encouragement of those, who either have no means of aiding themselves, or scorn to redress their injuries by violent means. But the more dreadful and destructive is its abuse, for it shakes the foundations of the order of human affairs established by God and thereby imperils the existence of the whole world.
4. Yet since God alone is really God, He can deprive unrighteous judges and princes of the power, which is only lent by Him, if they allow to pass unheeded the warnings and exhortations, which He sends before punishment, and neither understand nor lay to heart the tokens of the coming judgment. When this judgment breaks forth upon them, then no earthly power can give them succor.
[Perowne: Men cannot see God with the bodily eye, but He is present with the king on his throne (hence Solomon’s throne is called the throne of Jehovah, 1Ch_29:23), with the judge on the judgment-seat, and with all who hold authority delegated to them by Him—J. F. M.]
HOMILETICAL AND PRACTICAL
Those who misuse the name of God, cannot use it as their protection; He will condemn them all the more surely for it.—God’s judgment may begin when and where it will, it always bears and retains the character of a judgment upon the world.—Prince and people are bound together by a sacred tie, namely, the law of God with the mutual rights and obligations springing there from.—He who lays claim to the title: by the grace of God, must perform the duties of his position according to God’s word and will.—He who would judge rightly must decide (1) according to God’s law, (2) without respect of persons, (3) as God’s servant.—Rulers have their power from God that they may further righteousness, but no privilege to aim at power.—Conscientiousness is as indispensable for the intervention of official power in behalf of the oppressed, as fidelity to duty is, against the temptations to abuse power against justice.—Violence and injustice disturb the order of the world, and thereby the divinely established conditions of prosperity; but God by His judgment sets them right again.—God can cast down him, whom He has raised on high; let the mighty therefore fear God and those in high places humble themselves beneath His powerful hand.—Let princes consider that they also are but men, and therefore let them so fill their high office that they need have no fear of death, but be ever mindful of their responsiblity to God, and be ready to present their account before Him.
Luther: When the rulers are rebuked as well as the people, and the people as well as the rulers, as is done by the prophets, neither party can upbraid the other, but must suffer mutually, and take it in good part, and be at peace with one another.—The office of preacher is neither a court-minister, nor a farm servant; it is God’s minister and servant, and its commission reaches to both masters and servants.—Not according to our own likes or dislikes, but according to the law of right, that is, according to God’s word, which makes no difference between or respect of persons.—My command and word (saith the Lord) constitute and ordain you gods, and maintain you as such, not your word, wisdom or power. Ye are gods made according to my word like all creatures, and not essentially divine or gods by nature as I am.—Christ rightly exercises the three god-like virtues (of a true king and ruler): He sends forth the divine word and its preachers; He creates and maintains justice for the poor, and defends and delivers the distressed; He punishes the wicked and tyrants.—So we see that besides earthly justice, wisdom and power, though these are Divine works, another kingdom still is necessary, wherein we may find another kind of justice, wisdom and power.
Starke: If God honors magistrates with His own name, they should rightly consider their duties, and perform them in His fear with great circumspectness.—A ruler must have two arms; the one to help those who suffer injustice, the other to restrain those who commit deeds of violence.—The heart of a man becomes vain of his advancement quite too easily; what is then more necessary than that he even when raised to the highest dignity, should remember that he is man?—Since unrighteousness in these last times is gaining mightily the upper hand, let pious hearts pray, that Christ as Judge of the quick and the dead would hasten His coming.—Selnecker: Love and friendship make many a flaw and breach in justice.—Menzel: To be called “the Church of God” is a sure consolation to subjects in two ways; first, they know who acts in their behalf; and secondly, they know that he who sits under God’s rule has the privilege of serving Him.—Rieger: How we are to view the ways of God with rulers, and take heart over the government of the world and be still.—Tholuck: Death, which makes all alike, is the sermon which still produces the strongest effect on the powerful of the world.—Guenther: Every act of injustice in a judge, a ruler, or any person in power, is a nail in the coffin of State.—Let not the sacred profession defend wicked officers.—Diedrich: The unrighteousness which is done by the great and under the name of justice, brings the world to ruin.—Taube: Only with conversion do a judge and all rulers receive discernment and understanding to discharge their duties according to God’s design and will.—The examples of punishment which God makes of those who bear His name and office, are visible proofs that He still holds at all times and in all places the office of Magistrate and Guardian and Protector, and that He still abides in His Church.—L. Harms: Unrighteous rulers dig their own graves.—Pray for the king and magistrates that God would grant a pious king and pious magistrates, and then for the people that they may be converted and become pious.
Footnotes:
[6][These passages are not decisive, for it is perhaps more correct to understand there God Himself, as deciding through the court. In Exo_22:8, indeed, this is necessary from the absence of the article. In Exo_21:6, although the article is used, it might very well be regarded as indicating the κριτήριον, as the Sept. renders, “the place where judgment is given in the name of God.”—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1–8 1. God standeth in the congregation of the mighty—Literally,…
1. God standeth in the congregation of the mighty—Literally, God is standing in the congregation of God, not only in the midst of the whole commonwealth of his people, (as Num_27:16-17,) but especially in the assizes, the assemblies he has commanded for justice. This presence of God is the central idea of this profoundly theocratic psalm, and a favourite doctrine of the Asaphic compositions. (Psa_50:1.)
He judgeth among the gods—That is, among the judges, or ruling magistrates. See Psa_82:6
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–8 1. A vision of God as the Judge of…
1. A vision of God as the Judge of judges.
God] Originally no doubt Jehovah, for which the Elohistic editor has substituted Elôhîm. standeth] Or, taketh his stand: solemnly takes His place as president. Cp. Isa_3:13 a; Amo_7:7; Amo_9:1.
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in the congregation of the mighty] I.e., as P.B.V., of princes. But we must rather render, in the assembly of God (El), i.e., not the congregation of Israel, though this is called the congregation of Jehovah (Num_27:17; cp. Psa_74:2), but an assembly summoned and presided over by God in His capacity of Almighty Ruler.
he judgeth &c.] In the midst of gods (Elôhîm) will he judge. According to the view adopted above, the judges and authorities of Israel are meant by gods. It might indeed be supposed that the poet intended to represent God as holding His court surrounded by angels, like an earthly king in the midst of his courtiers (cp. 1Ki_22:19; Job_1:2); and so probably the Syriac translator understood the verse: “God standeth in the assembly of the angels, and in the midst of the angels will He judge.” But Elôhîm can hardly have a different meaning from that which it has in Psa_82:6, where it clearly refers to the judges who are put on their trial; and the address in Psa_82:2 would be unintelligible if the persons addressed had not already been mentioned.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 8 (1) Standeth.—In the Hebrew a participle, with an official…
(1) Standeth.—In the Hebrew a participle, with an official ring about it. (See Isa_3:13.) It is used to designate departmental officers (1Ki_4:5; 1Ki_4:7; 1Ki_4:27; 1Ki_9:23. Comp. 1Sa_22:9; Rth_2:5-6). Thus the psalm opens with the solemn statement that God had taken His official place as president of the bench of judges.
Congregation of the mighty.—Rather, assembly of God, or divine assembly; elsewhere, “the congregation of Jehovah” (Num_27:17; Num_31:16; Jos_22:16-18), i.e., “Israel in its religious character.”
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He judgeth among the gods—i.e., He is among the judges as presiding judge. For “gods,” applied to men delegated with office from God, see Exo_21:6, and, possibly, Exo_22:8-9. (See also Note, Psa_8:5, and comp. Exo_4:16; Exo_7:1.) The custom of designating God’s vicegerents by the Divine name was a very natural one. The whole point of Psa_82:6 lies in the double meaning the word can bear. (See Note.)
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The Pulpit Commentary 1880 · Public Domain On vv1–8 Two different explanations have been given of the general…
Two different explanations have been given of the general bearing and intention of this psalm one, recently advocated by Professor Cheyne, that it is a denunciation of the angels whom God has put in charge of the earth, (see Dan_10:13-21 Dan_12:1) on account of the violence and injustice which they have connived at and permitted; the other, that it is a denunciation of the human judges in Israel, who are corrupt and oppressors of the people. The objection to the former view is, first, that the angels are nowhere else taxed with wrong doing, or with anything worse than folly; (Job_15:15) and, secondly, that it is inconceivable that God should entrust the government of the world to such imperfect and peccant beings Moreover, that God should threaten his angels with death (ver. 7) is contrary to the whole tone and spirit of the rest of Scripture. The other interpretation is, therefore, to be preferred. God, standing amid the angelic host in heaven, denounces the unjust judges who are bearing sway over his people on earth. The writer of the psalm may well be the Asaph of David"s time. It consists of an exordium (ver. 1); a body, composed of denunciation and threats (vers. 2-7); and a conclusion, calling on God to take immediate action (ver. 8).
God standeth in the congregation of the mighty; or, "in the congregation of God Divine assembly". (see Job_1:6 Job_2:1 Isa_6:1, Isa_6:2, etc.) El, in the singular, can scarcely mean the "mighty ones of earth." He judgeth among the gods. He "holds a court of judgment in heaven, surrounded by the Divine ministers, who will execute his behests" (Canon Cook).
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A view of human life from above.
"God standeth," etc. Earthly greatness, and God"s supreme rule of rulers and judgment of judges, are the theme of this sublime, brief psalm. The psalmist takes his stand on the watchtower of inspired prophecy; and gives, as the Bible is wont, a view of human life from above, as seen, not in the light of man"s judgment, but God"s. (1Sa_2:8 Luk_1:52)
I THE OFFICE AND DIGNITY OF RULERS. In the administration of justice, and claim to obedience enforced, in the last resort, by death penalty they are Gods representatives; therefore here called "gods." The state, in its care of the lives, property, duty, and welfare of its citizens, is a kind of earthly providence, entrusted by God himself with this authority. (Rom_13:1-4) Here is no reference or limitation to any special form of government, monarchical or republican, aristocratic or democratic. The right of man to rule over his fellow men, in whatever particular form of government, like the right of parents to the obedience and reverence of their children, can come only from God. Armies can compel submission. Popular will can create offices, and choose men to fill them. But men could never create authority. It belongs to God. In this doctrine of Scripture (and also of common sense) there is no shadow of support for the slavish and monstrous doctrine of "the Divine right of kings," with which the pulpits of England once resounded; or to the claim that hereditary government is more Divine and sacred than elective. What is "ordained of God" is the maintenance of law and justice, for the welfare of the people and punishment of wrong doers, by lawfully constituted public authority.
II GOD"S SUPREME RULE AND RIGHTEOUS JUDGMENT OF EARTHLY RULERS.
1. See the special sins and failures with which the judges or princes el Israel are charged; and the national disorder and danger thence arising (vers. 25). Merciful pity for the poor, the oppressed, those bereaved of their natural protectors, is a strong characteristic of Bible morality and religion. (Jam_1:27 Jam_2:13) Justice is to be enforced for the sake of mercy. We may say that Divine justice is part of Divine mercy; "for God is love.
2. Those high in rank and office are reminded that not only their authority, but their life, is held from God; at his pleasure every moment (ver. 7). The death of great men is among the special means by which God"s providence contests earthly affairs. The master hand grows cold, and all the threads of policy it wove snap; the reins it held drop. (Psa_146:3, Psa_146:4) Therefore the only consolation to the devout patriot, politician, or lover of men is in turning from the injustice, the instability, the errors of human governments to the kingdom of Christ. The prayer of ver. 8 is equivalent to our daily prayer, "Thy kingdom come!" Death, which is the ruin of all other sovereignties, was the foundation of Christ"s. What seemed its sudden blood red sunset was indeed its ruddy dawn. (Heb_2:9)
HOMILIES BY S. CONWAY Vers. 1-8. Corruptio optimi pessima est.
We have here a vivid picture of the corruption of men, supposed to be, and who should have been, the best in Israel. It refers to the judges, and tells them how judges are judged. (Act_23:3) And it may be applied to all misuse of power or abuse of trust, where, when, or howsoever any may be guilty thereof. This short psalm tells much concerning
I THE DIVINE ESTIMATE OF NATIONS SUCH AS ISRAEL. They are "the congregation of God." This is the true rendering. (cf. Num_27:17 Num_31:16 Jos_22:16, Jos_22:17) Israel is no mere fortuitous concourse of individuals, but a chosen people, a congregation of God. They belong to him, are cared for by him; God dwells in, their midst, takes his place among them. Such nations are really theocracies, no matter what form of earthly government may exist. This name for nations, "the congregation of God," likely, if recognized, to be of salutary power. To the nation itself it will give self-respect, and tend to righteousness. To its governors, a sense of responsibility, and a holy fear lest they abuse their high office.
II THE DIVINE METHOD OF RULE. By means of vicegerents, who should derive their authority from God, and who should embody in themselves the majesty of law, and in whom men would look to find the most perfect earthly pattern of Divine attributes of truth, and justice, and mercy, and impartiality. The name "gods" is therefore applied to the judges. (see also ver. 6, and Exo_21:6 Exo_22:8, 28 4:16; Perowne) And men are ever on the look out for such; and that form of government is best by which such men are most surely placed in power, and men of an opposite character most surely excluded. And to better ensure such rulership is the intent of the reminder that God himself will judge the judge. Nevertheless, we are shown next
III MAN"S FRUSTRATION OF GOD"S PURPOSE. (Ver. 2) This has been a crying evil, not in Israel alone, but wherever God has been unknown or forgotten. The proper duty of the judge is declared in vers. 3, 4; but this they have been tar enough from remembering or practising.
IV THE CAUSES OF SUCH WRONG.
1. Moral blindness. "They know not.
2. They care not to acquaint themselves with the Law of God. What little they do know they understand not, and they harden themselves in their sin by their "walking in darkness," their habitual practice of evil. There are ever the downward steps in wrong. Then we are shown
V THE TERRIBLE CONSEQUENCES OF THEIR SIN.
1. To society generally. "All the foundations of the earth are out of course." That is, there is a general breakup of all civil order; anarchy and confusion inevitably ensue. It does not need the Bible to show how exceedingly bitter and evil a thing sin is. The facts of history and the observation of God"s providence make that clear enough.
2. To the wrong doers themselves. They had been greatly exalted; they had been regarded, in virtue of their sacred office, as "gods," as "sons of the Most High;" but by their abuse of their trust they should be hurled down as other evil men, and fall low like as they bad seen so many evil princes fall And this not in the natural course of events, but as the result of the awful judgment of God.
CONCLUSION. From all the injustices of earth we may turn to God (ver. 7), and appeal to his judgment. For blessed be his Name! we are the inheritance, the real possession, not of ungodly men, but of God. Our true Judge is the true "Son of the Most High". S.C. (Joh_10:34-38)
HOMILIES BY R. TUCK Ver. 1. The Judge of the judges.
"He judgeth among the godselohim, a term sometimes used for those high in office. (see Exo_21:6 Exo_22:8, Exo_22:28) Called gods as being God"s representatives. The psalm may be illustrated by the address of Jehoshaphat to the judges, given in 2Ch_19:6, 2Ch_19:7. Our Lord gives the reason for princes or judges being called "gods," in Joh_10:34, Joh_10:35, the "Word of the Lord" came to them, and gave them authority to speak and act in his name. Judges must feel that God is with them in their judgments, and they dishonour him when they give unjust or partial judgments. This may be illustrated from the custom of opening our assize courts. The idea is that the queen actually herself judges all causes, and proclamation is made in her name. She acts through delegates, but the people are to understand that, if not in person, yet in reality, she is judging them. Judges who act unworthily dishonour her. As "magistracy" was the most important work of Eastern kings, the term "judge" was used, in a general way, for all positions of public honour, authority, and responsibility. So we may take the term "judges" as suggesting all kinds of official positions in which we may stand; all places in which we are put to rule or influence others; and then we may see the claim God makes to stand in relation to them all. He is the "Judge of all judges.
I GOD ACTS THROUGH THE JUDGES. That truth takes two forms, a lower and a higher. In the lower form, all judges, all officials, all teachers, are the Lord"s delegates; standing for him, speaking and doing in his name, expressing to men his will This may be illustrated in Moses, Joshua, the so called judges, the kings, and from one point of view, the prophets. But, in the higher form, God is conceived as being actually in the judge, and what he says and does can but convey to men God"s will concerning them. So our Lord said, the Father spoke by him. The true ruler and teacher reaches this higher view. And the authority of the teacher is properly recognized only when he is felt to be the voice of God.
II GOD EXPECTS JUDGES TO BE OPEN TO HIM. So that he may work unhindered in them. The openness is indicated in the mastery of all self-pleasing, and the full willingness to be the Divine channel. All officers in Christ"s Church, great and small, need to watch themselves, lest they close up their powers, so that God cannot work through them.
III GOD TAKES STRICT ACCOUNT OF HIS JUDGES. Specially of this, whether they gave to men his message; and whether they gave it to men just as he would have it given. R.T.
HOMILIES BY C. SHORT Vers. 1-8. A solemn rebuke.
addressed to those who, pledged by their office to uphold the Law, had trampled upon it for their own selfish ends.
I GOD"S RELATION TO RULERS. (Ver. 1)
1. He has appointed them to a Divine work. They are to represent the justice and righteousness of God.
2. He holds them responsible for their manner of doing it. Judges them.
II THE RIGHT USE AND THE ABUSE OF RESPONSIBLE POWER. (Vers. 2-4)
1. The right use of power. To give justice and redemption to the poor and defenceless. To defend the helpless and the oppressed.
2. The abuse of power. "To accept the persons of the wicked" is to favour their cause on account of their position or station.
III THE CORRUPTION OF RULERS DEMORALIZES SOCIETY. (Ver. 5) "The foundations of the earth are out of course.
1. The example of men high in station is more influential than that of others.
2. Law unjustly administered demoralizes and degrades a people. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–8 Title and Subject. A Psalm of Asaph. This poet…
Title and Subject. A Psalm of Asaph. This poet of the temple here acts as a preacher to the court and to the magistracy. Men who do one thing well are generally equal to another; he who writes good verse is not unlikely to be able to preach. What preaching it would have been had Milton entered the pulpit, or had Virgil been an apostle.
Asaph's sermon before the judges is now before us. He speaks very plainly, and his song is rather characterised by strength than by sweetness. We have here a clear proof that all psalms and hymns need not be direct expressions of praise to God; we may, according to the example of this psalm, admonish one another in our songs. Asaph no doubt saw around him much bribery and corruption, and while David punished it with the sword, he resolved to scourge it with a prophetic psalm. In so doing, the sweet singer was not forsaking his profession as a musician for the Lord, but rather was practically carrying it out in another department. He was praising God when he rebuked the sin which dishonoured him, and if he was not making music, he was hushing discord when he bade rulers dispense justice with impartiality.
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The Psalm is a whole and needs no formal division.
Ver. 1. God standeth in the congregation of the mighty. He is the overlooker, who, from his own point of view, sees all that is done by the great ones of the earth. When they sit in state he stands over them, ready to deal with them if they pervert judgment. Judges shall be judged, and to justices justice shall be meted out. Our village squires and country magistrates would do well to remember this. Some of them had need go to school to Asaph till they have mastered this psalm. Their harsh decisions and strange judgments are made in the presence of him who will surely visit them for every unseemly act, for he has no respect unto the person of any, and is the champion of the poor and needy. A higher authority will criticise the decision of petty sessions, and even the judgments of our most impartial judges will be revised by the High Court of heaven.
He judgeth among the gods. They are gods to other men, but he is GOD to them. He lends them his name, and this is their authority for acting as judges, but they must take care that they do not misuse the power entrusted to them, for the Judge of judges is in session among them. Our puisne judges are but puny judges, and their brethren who administer common law will one day be tried by the common law. This great truth is, upon the whole, well regarded among us in these times, but it was not so in the earlier days of English history, when Jeffries, and such as he, were an insult to the name of justice. Oriental judges, even now, are frequently, if not generally, amenable to bribes, and in past ages it was very hard to find a ruler who had any notion of justice apart from his own arbitrary will. Such plain teaching as this psalm contains was needful indeed, and he was a bold good man who, in such courtly phrases, delivered his own soul.
Whole Psalm. Asaph, who has written so much in the previous Psalms of the coming of Christ in the flesh, now speaks of his second coming to judgment. Josephus Maria Thomasius. 1649-1713.
Ver. 1. God standeth. He is said to stand, because of his immutability, his power, his abiding presence, and also because of his promptness in act, to decide for the right, and to help the poor, as he did S. Stephen. But one commentator draws a yet deeper lesson from the word stand. He reminds us that it is for the judge to sit, and for the litigants or accused to stand; as it is written, Moses sat to judge the people: and the people stood by Moses from the morning until the evening. Ex 18:13. It is then a solemn warning for judges to remember, that whatever cause is before them is God's cause, since right and wrong are at stake in it, and that by acquitting the guilty, or condemning the innocent, they pass sentence against God himself. Albertus Magnus, Le Blanc, and Agellius, quoted by Neale and Littledale.
Ver. 1. God standeth in the congregation of the mighty, or, of God. These words are exegetical, and help to illustrate what he had said before: God standeth in the congregation of God. What is that? Why he judgeth as supreme amongst the judges of the world. He stands not as a cipher, or a bare spectator, but he himself makes one amongst them.
1. He judgeth actively amongst them. We look upon men, and think the judgment is theirs, but it is God that exerciseth judgment amongst them.
2. Passively, he is so in the midst of these earthly gods, that if they do unjustly he will execute justice on them, and judge the judges of the world; for though they be great, yet there is a greater than they, to whom they must shortly give an account. Thomas Hall. 1659-60.
Ver. 1. In the congregation. Rulers must understand that they are not placed over stocks and stones, nor over swine and dogs, but over the congregation of God: they must therefore be afraid of acting against God himself when they act unjustly. Martin Luther.
Ver. 1. The sovereignty of God over the most powerful and exalted. How that sovereignty reveals itself, and what we may expect from it.
Ver. 1. The Lord's presence in cabinets and senates.
"The Beauty of Magistracy. An Exposition of Psalm 82." By THOMAS HALL, B.D. 1659-60. (In SWINNOCK'S WORKS. Vol. 4. Nichol's Edition.)
Psalms 82:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 5, 6, 8 God standeth in the congregation of the mighty; He…
Psa_82:1-8
God standeth in the congregation of the mighty; He judgeth among the gods.
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The supremacy of God
I. As rebuking unjust rulers. How long will ye judge unjustly? Here is a common crime. Human rulers, alas! through all times and the world over, have been prone to judge unjustly and to accept the persons of the wicked. In proportion to the moral corruption of a man is at once his indisposition and incapability to deal out justice to others.
II. As enjoying pity for the afflicted. Defend the poor and fatherless. See that they have justice done them, deal tenderly with them. Deliver the poor and needy. It argues bad for that ruler the poor and suffering of whose people are found in the heartless grip of wicked men.
III. As characterizing the course of wicked rulers. They know not, neither will they understand, etc. These magistrates pursue their course of moral ignorance, they are blind to the eternal principles of right, to the transcendent claims of justice; only alive to their own ambition, aggrandizement, pleasures, and gratifications. What is the consequence?
1. Society is endangered. All the foundations of the earth are out of course. All institutions are tottering.
2. Its rulers are doomed. I have said, Ye are gods, etc. But ye shall die like men. This language may mean--
(1) I have regarded you as divinities; in consequence of your office, as far superior to all ordinary men.
(2) I looked upon your appointment as Divine. All of you are children of the Most High. Magistracy is a Divine appointment, into that magistracy you have been permitted to enter; notwithstanding this, in consequence of your unrighteous conduct, ye shall die like men, and fall like one of the princes.
IV. As the grand object of the worlds hope. Arise, O God, etc. There is no hope for a corrupt world but in God. (Homilist.)
The utility of magistracy
Take government out of the world, and then take the sun out of the firmament, and leave it no more a κόσμος, a beautiful structure, but a χάος, a confused heap; without this men would be like Ishmael, wild men; every mans hand would be against his brother (Gen_26:12). It is reported of Maximilian the emperor, that as oft as he passed by the gallows he would pug off his hat and salute it, with a calve sancta justitia! All hail, holy justice. Of all people, Christians have most cause to bless God for it; for they are exposed more to the malice of wicked men by reason of their profession and principles, which are so opposite to the ways of the world, so that they are as lambs amongst lions, as sheep amongst wolves, as a lily amongst thorns, which would soon be devoured, did not the great Shepherd of the flock raise up shepherds under Him to defend it. These are the ministers of God for our good--
1. For our natural good, for our lives.
2. Civil good, for our estate.
3. Moral, for defence of us in goodness.
4. Spiritual, to protect the Gospel; and this good is reduced by the apostle to three heads (1Ti_2:2), peace, piety, and honesty.
They are a means under God to preserve the lives of us and ours; our goods, sabbaths, ordinances, and all that is near and dear to us; so that when government fails--
1. Order fails;
2. Religion fails;
3. Justice fails;
4. Strength fails;
5. Wealth fails;
6. Honour fails;
7. Peace fails.
As where there is no ministry, the people perish; so where there is no magistracy, the people come to ruin (Pro_2:14). These are shields to defend us, fathers to tender us, yea, nursing fathers to carry us in their bosoms, pillars that under God uphold the world, that it fall not into confusion, and the very life of the State (Lam_4:20). (T. Hall, B. D.)
Magistrates should esteem their office a Divine institution
Civil authority is a Divine institution. The man who holds municipal or political office is a minister of God. One man may, therefore, have just as real a Divine vocation to become a town-councillor or a member of parliament, as another to become a missionary to the heathen, In either case it is at a mans peril that he is disobedient to the heavenly vision. The Divine right of kings was a base corruption of a most noble truth; so was the fanatical dream about the reign of the saints. We shall never approach the Christian ideal of civil society until all who hold municipal, judicial, and political offices recognize the social and political order of the nation as a Divine institution, and discharge their official duties as ministers of God. (R. W. Dale, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 82
Psalms 82
IN Psalms 50 God is represented as gathering His people together to be judged; in this psalm He has gathered them together for His judgment on judges. The former psalm begins at an earlier point of the great Cause than this one does. In it, unnamed messengers go forth to summons the nation; in this, the first verse shows us the assembled congregation, the accused, and the Divine Judge standing in "the midst" in statuesque immobility. An awe-inspiring pause intervenes, and then the silence is broken by a mighty voice of reproof and admonition (Psa_82:2-4). The speaker may be the psalmist, but the grand image of God as judging loses much of its solemnity and appropriateness, unless these stern rebukes and the following verses till the end of Psa_82:7 are regarded as His voice of judgment. Psa_82:5 follows these rebukes with "an indignant aside from the Judge" (Cheyne), evoked by obstinate deafness to His words; and Psa_82:6-7 pronounce the fatal sentence on the accused, who are condemned by their own refusal to hearken to Divine remonstrances. Then, in Psa_82:8, after a pause like that which preceded Gods voice, the psalmist, who has been a silent spectator, prays that what he has heard in the inward ear, and seen with the inward eye, may be done before the nations of the world, since it all belongs to Him by right. The scene pictured in Psa_82:1 has been variously interpreted. "The congregation of God" is most naturally understood according to the parallel in Psalms 50, and the familiar phrase "the congregation of Israel" as being the assembled nation. Its interpretation and that of the "gods" who are judged hang together. If the assembly is the nation, the persons at the bar can scarcely be other than those who have exercised injustice on the nation. If, on the other hand, the "gods" are ideal or real angelic beings, the assembly will necessarily be a heavenly one. The use of the expressions "the congregation of Jehovah" (Num_27:17; Num_31:16; Jos_22:16-17) and "Thy congregation" {Psa_74:2} makes the former interpretation the more natural, and therefore exercises some influence in determining the meaning of the other disputed word. The interpretation of "gods" as angels is maintained by Hupfeld; and Bleek, followed by Cheyne, goes the full length of regarding them as patron angels of the nations. But, as Baethgen says, that angels should be punished with death is a thought which lies utterly beyond the Old Testament sphere of representation," and the incongruity can hardly be reckoned to be removed by Cheynes remark, that, since angels are in other places represented as punished, "it is only a step further" to say that they are punished with death. If, however, these "gods" are earthly rulers, the question still remains whether they are Jewish or foreign judges? The latter opinion is adopted chiefly on the ground of the reference in Psa_82:8 to a world-embracing judicial act, which, however, by no means compels its acceptance, since it is entirely in accordance with the manner of psalmists to recognise in partial acts of Divine retribution the operation in miniature of the same Divine power, which will one day set right all wrongs, and, on occasion of the smaller manifestation of Divine righteousness, to pray for a universal judgment. There would be little propriety in summoning the national assembly to behold judgments wrought on foreign rulers, unless these alien oppressors were afflicting Israel, of which there is no sure indications in the psalm. The various expressions for the afflicted in Psa_82:3-4 are taken, by the supporters of the view that the judges are foreigners, to mean the whole nation as it groaned under their oppression, but there is nothing to show that they do not rather refer to the helpless in Israel.
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Our Lords reference to Psa_82:6 in Joh_10:34-38 is, by the present writer, accepted as authoritatively settling both the meaning and the ground of the remarkable name of "gods" for human judges. It does not need that we should settle the mystery of His emptying Himself, or trace the limits of His human knowledge, in order to be sure that He spoke truth with authority, when He spoke on such a subject as His own Divine nature, and the analogies and contrasts between it and the highest human authorities. His whole argument is worthless, unless the "gods" in the psalm are men. He tells us why that august title is applied to them-namely, because to them "the word of God came." They were recipients of a Divine word, constituting them in their office; and, in so far as they discharged its duties, their decrees were Gods word ministered by them. That is especially true in a theocratic state such as Israel, where the rulers are, in a direct way, Gods vicegerents, clothed by Him with delegated authority, which they exercise under His control. But it is also true about all who are set in similar positions elsewhere. The office is sacred, whatever its holders are.
The contents of the psalm need little remark. In Psa_82:2-4 God speaks in stern upbraiding and command. The abrupt pealing forth of the Divine Voice, without any statement of who speaks, is extremely dramatic and impressive. The judgment hall is filled with a hushed crowd. No herald is needed to proclaim silence. Strained expectance sits on every ear. Then the silence is broken. These authoritative accents can come but from one speaker. The crimes rebuked are those to which rulers, in such a state of society as was in Israel, are especially prone, and such as must have been well-nigh universal at the time of the psalmist. They were no imaginary evils against which these sharp arrows were launched. These princes were like those gibbeted forever in Isaiah 1-loving gifts and following after rewards, murderers rather than judges, and fitter to be "rulers of Sodom" than of Gods city. They had prostituted their office by injustice, had favoured the rich and neglected the poor, had been deaf to the cry of the helpless, had steeled their hearts against the miseries of the afflicted, and left them to perish in the gripe of the wicked. Such is the indictment. Does it sound applicable to angels?
For a moment the Divine Voice pauses. Will its tones reach any consciences? No. There is no sign of contrition among the judges, who are thus solemnly being judged. Therefore God speaks again, as if wondering, grieved, and indignant "at the blindness of their hearts," as His Son was-when His words met the same reception from the same class. Psa_82:5 might almost be called a Divine lament over human impenitence, ere the Voice swells into the fatal sentence. One remembers Christs tears, as He looked across the valley to the city glittering in the morning sun. His tears did not hinder His pronouncing its doom; nor did His pronouncing its doom hinder His tears. These judges were without knowledge. They walked in darkness, because they walked in selfishness, and never thought of Gods judgment. Their gait was insolent, as the form of the word "walk to and fro" implies. And, since they who were set to be Gods representatives on earth, and to show some gleam of His justice and compassion, were ministers of injustice and vicegerents of evil, fostering what they should have crushed, and crushing whom they should have fostered, the foundations of society were shaken, and, unless these were swept away, it would be dissolved into chaos. Therefore the sentence must fall, as it does in Psa_82:6-7. The grant of dignity is withdrawn. They are stripped of their honours, as a soldier of his uniform before he is driven from his corps. The judges robe, which they have smirched, is plucked off their shoulders, and they stand as common men.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Superscription.—“A Psalm of Asaph.” (See Introduction to Psalms 74.)…
INTRODUCTION
Superscription.—“A Psalm of Asaph.” (See Introduction to Psalms 74.) Occasion.—We are unable to determine upon what occasion the Psalm was written. It is clear, however, that it is addressed to wicked magistrates or judges. It has been called “the Judges’ Psalm, wherein is taught the duty of judges and rulers.” The question has arisen whether the Psalm is directed against wicked judges amongst the Jews, or whether we are to regard the Jews as the poor and afflicted, and their heathen enemies as the unjust judges. The former appears to be the correct opinion. All that is here said of corrupt magistrates may frequently have been said of the judges of the Hebrews. (Comp. Isa_1:17; Isa_1:23; Isa_1:26.) And there are in the Psalm itself convincing evidences that it was intended to apply to the Israelitish rulers.
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ASPECTS OF MAGISTRACY
In this Psalm Asaph sets magistrates and judges before us in several aspects.
I. As occupying a distinguished position. He speaks of them as “gods” and “sons of the Most High.” The word Elohim, “gods,” is one of the names applied to the Supreme Being. It is not like Jehovah, a name indicating essence, but a name of office. The word Elohim occurs in several places, where it is translated “judges” (Exo_21:6; Exo_22:8-9; Exo_22:28). This name was given to the judges as representing God in the theocracy, and as judging in His name and by His authority. In charging the judges, Moses distinctly asserted that “the judgment is God’s.” And in seeking judgment from them the people are said to seek it from Elohim. The office of magistrate is Divine. God by His servants applies to them one of His own names. They are appointed to administer judgment for Him. They represent Him in His judicial relation to men. They are to be honoured because of their office. And, under the theocracy, any insult which was offered to them was regarded as offered to God Himself. St. Paul says, “The powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.” The office of magistrate and judge is one of the most responsible and honourable of all offices, and should be filled by men of keen and comprehensive intelligence and of unimpeachable uprightness. It is an office, too, which should ever be regarded with respect and honour.
II. As observed by God. “God standeth in the congregation of the mighty; He judgeth among the gods.” Perowne: “God standeth in the congregation of God.” “The congregation of God” is the congregation of Israel, the people of God, among whom the judges were called to exercise their functions, and among whom He can suffer no injustice. The idea seems to be that the exercise of magistracy among His people was carried on beneath His inspection.
1. He is the observer of all magisterial acts. He stands in the congregation of His people, mindful of their interests, taking cognisance of their affairs, noting their oppressions, and watching how they fared at the seat of judgment. In all courts of justice He is present, seeing whether righteousness is enthroned there.
2. He is the judge of all magisterial acts. “He judgeth among the gods.” At His bar those who have judged others must stand and be judged themselves. It is a solemn consideration for all magistrates and judges that they must appear at the judgment seat of Christ, and render an account for every administration of the law which they have exercised. Let them ponder it, and strive to discharge their important duties uprightly and faithfully. Let the oppressed remember it and rejoice. God judgeth in the earth. He will ultimately correct all false judgments, and judge righteously amongst all men.
III. As called to the highest duties. Judges are exhorted by the poet to “judge the poor and fatherless, do justice to the afflicted and needy; deliver the poor and needy, rid them out of the hand of the wicked.” (Comp. Isa_1:17.) The idea seems to be that judges were to take up the causes of those who were unable to urge them themselves, whether by reason of orphanhood, poverty, or any other disability. Not that they should pronounce verdicts in their favour because they were orphans or poor, but that their poverty or orphanhood should not be any barrier in the way of obtaining their rights. The Supreme Judge has ever warmly espoused the cause of the widow, the fatherless, the poor, and the oppressed. Hear His Word on this subject. (See Exo_22:22-24; Deu_10:17-18; Deu_27:19; Psa_68:5; Psa_146:9.) Let magistrates remember that God is the helper of the helpless, the champion of the cause of the fatherless, the widow, and the needy: and let them see to it that they attentively regard and justly deal with the causes which God has espoused. “If a poor man has an honest cause, his poverty must be no prejudice to his cause, how great and powerful soever those are that contend with him.” “Suffer not the afflicted to be further afflicted by enduring injustice, and let not the needy long stand in need of an equitable hearing.”
IV. As exhibiting the worst perversity. The judges and magistrates are charged with the gravest perversion of their high office. The Psalmist accuses them of—
1. Ignorance. “They know not, neither will they understand; they walk on in darkness.” They were ignorant probably in two respects—
(1.) As regards the law. They had not striven to make themselves thoroughly acquainted with the law which they were appointed to administer.
(2.) As regards the facts of the causes which were brought before them. They did not patiently and thoroughly investigate the causes on which they were called to adjudicate. Their ignorance was wilful. They did not care to know the law or the facts. Their high office had lost for them its sacredness. The ruling motive of their conduct was selfishness rather than the desire to discharge their duties intelligently and conscientiously. They love bribes rather than truth and righteousness. They have left “the paths of uprightness to walk in the ways of darkness,” and now “they walk on in darkness.” How can such men discharge the holy duties of their office aright? The Psalmist accuses them of—
2. Injustice. “How long will ye judge unjustly and accept the persons of the wicked?” The injustice with which the judges are charged is that of partiality or favouritism. They did not deal with and decide cases according to their facts and circumstances, according to their merits, but according to the wealth, or rank, or influence of the persons concerned. They not simply showed favour to the rich, the exalted in rank, and the powerful. That would have been evil. Partiality is ever wrong in a judge. But they accepted the persons of the wicked. They showed favour to them in their wickedness. A greater perversion of judgment is almost, if not quite, inconceivable As we have seen, the office of magistrate or judge is one of the highest and most important, but when it is perverted, the perversion is most sinful, and the result most terrible. The office itself is Divine; the conduct of the men who filled it was diabolic. And the result of this maladministration of justice was extreme social disorder. “All the foundations of the earth are out of course.” The whole fabric of society was shaken, and seemed to be tottering into ruin. Its very foundation principles were dislocated. These corrupt judges, instead of promoting order and harmony, were bringing all things into a state of anarchy and misery.
V. As tending to a great change. “Ye shall die like men, and fall like one of the princes.” Here we have—
1. Something which is common to all men. These judges had been spoken of as “gods,” but they must submit to death like the poorest wretch who had ever stood at their unrighteous judgment bar. Death comes equally to us all, and makes all equal when it comes. In that respect, the peer has no advantage over the peasant, or the prince over the pauper. “He bringeth the princes to nothing; He maketh the judges of the earth as vanity.” “All flesh is as grass, and all the glory of man as the flower of grass.” Death is the great leveller.
2. Something peculiar to men of exalted position. “Fall like one of the princes.” Some interpret this that death would be more painful to them amid their worldly power and material luxuries than to the poor amid their poverty and hardship. Their elevated position would render their fall the more distressing. But the true interpretation seems to be that they should die a violent death, and be cut off in the midst of their days. “The expression, ‘as one of the princes,’ reminds them of the numerous examples in early times of similar dignitaries who were removed by the judgment of God. The connection shows that it is fallen princes that are meant.” Men holding high and responsible positions who abuse their privileges and powers, are frequently cut down by violence. “Bloody and deceitful men shall not live out half their days.” How vain, then, is it for men to pride themselves upon their eminent positions or sounding titles!
The conduct of magistrates and judges is here set forth—
VI. As leading man to cry for the inauguration of the direct magistracy of God. “Arise, O God, judge the earth: for Thou shalt inherit all nations.”
1. This cry springs from man’s longing for judgment. In all ages the wronged and oppressed have lifted up their hands to heaven, and implored the interposition of God. Justice being denied them here, they have turned their imploring eyes to God and cried, “Arise, O God, judge the earth.”
2. This cry implies the inadequacy of human judgments. Man has failed to rectify the wrongs under which the race has groaned for ages. The administration of justice has often been maladministration, a disgrace and a curse. And, even at its best, human magistracy is not able to rectify the disorders, and adjust the inequalities of this world.
3. This cry implies confidence in the judgment of God. The Psalmist trusted the justice of God. From the partiality and corruption of human judges he confidently carried his appeal to “the Judge of all the earth.”
“Heaven is above all, yet; there sits a Judge
That no king can corrupt.”—Shakespeare.
The Psalmist trusted the sovereignty of God. He knew that all nations belonged to Him. The administration of the affairs of the whole world pertained to Him. And so the Psalmist appealed to Him, in strong assurance that He would hear and respond to his appeal. The grand hope of the world is in the interposition of Him whose justice is unimpeachable, and whose sovereignty is universal.
CONCLUSION.—
1. Let us be thankful that in this land and in this age, as a rule, justice is administered with great intelligence and strict impartiality.
2. Let unjust magistrates and judges, and all who seek to gain or promote an unrighteous cause, be warned. “He judgeth among the gods.”
“In the corrupted currents of this world,
Offence’s gilded hand may shove by justice:
And oft ’tis seen, the wicked prize itself
Buys out the law. But ’tis not so above:
There is no shuffling, there the action lies
In its true nature; and we ourselves compell’d,
E’en to the teeth and forehead of our faults,
To give in evidence.”—Shakespeare.
3. Let the oppressed behold their hope. “He shall judge thy people with righteousness, and thy poor with judgment. He shall judge the poor of the people, He shall save the children of the needy, and shall break in pieces the oppressor.” “Arise, O God, judge the earth; for Thou shalt inherit all nations.”
THE PILGRIMAGE OF THE WICKED
(Psa_82:5.)
“They walk on in darkness.”
The life of all men upon earth is a pilgrimage, a journey.
1. A journey constantly prosecuted. Asleep or awake, frivolous or earnest, sinful or holy, we are ever advancing on this journey.
2. A journey rapidly prosecuted. “My days are swifter than a post; they flee away, they see no good. They are passed away as the swift ships; as the eagle that hasteth to the prey.”
3. A journey irretraceably prosecuted. In the walk of life there is no going back to our yesterdays. We pass along the way but once.
4. A journey of great importance. There is an end to our earthly pilgrimage, and the nature of the end is determined by our conduct on the journey. We are preparing our future heaven or hell as we tread the path of daily life. In this journey the wicked “walk on in darkness.” Their pilgrimage is characterised by—
I. Privation. Night hides the beauties and sublimities of the landscape. They are there even as in the daytime, but the darkness veils them. When the darkness is very great even the stars, the peculiar glory of the night, are obscured. The sinner sees not the morally sublime and beautiful. The glory of God surrounds him, but he is in darkness, and beholds it not. The truth of God is revealed, but he sees it not, for he walks on in darkness. The spiritual privations of the wicked are many and great; e.g., pardon, peace, &c.
II. Folly. The wicked condemn themselves to these privations. “They walk on in darkness,” because they will so to do. Light is in the world, but they elect to prosecute their journey in the dark. They may walk in the day if they will, but they prefer to walk at night. The sinner excludes himself from all the true brightness and joy of life. Sin is arrant folly.
III. Peril. “If a man walk in the night, be stumbleth.” Obstacles may overthrow him, he may step over a precipice and be shattered into fragments, hostile powers may approach unobserved and kill him. Faint images these of the moral perils which beset the sinner in his darkened walk.
IV. Criminality. To walk on in moral darkness when we may walk in the light of truth is sinful. “This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.”
V. Ruinousness. If men persist in walking in darkness they will, sooner or later, stumble into hell.
Sinners, turn from your dangerous course. While yet you may, turn from darkness to light, from sin to the Saviour, from hell to heaven.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 The psalmists and prophets of old earnestly desired that…
Psa 82:8
The psalmists and prophets of old earnestly desired that God would arise to judge the earth. They desired it not for their own sakes, but for the earth’s sake. We are wont to divide the advent of mercy from the advent of judgment by an immense tract of ages. When we read the Prophets, we are perplexed by finding these advents brought together as if they were parts of the same transaction, as if one could scarcely be separated from the other. This apparent union of opposite subjects, of times far separated, is not less characteristic of Evangelists and Apostles than of the elder men. Very seldom indeed do they speak of Christ as having come without bidding His followers look for Him and wait for Him as about to come. How is this habit of speech to be accounted for?
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I. The Church does not distinguish the advent of our Lord from His incarnation. She regards His coming upon this earth as His coming into our nature. Another thought was combined in the minds of the Apostles with this, without which it is imperfect. They believed that man was made in the image of God; they believed that He who is the perfect image of God must set forth, can alone set forth, true and perfect manhood. What follows? The advent of Christ was the advent of the true King, and Head, and Judge of men; it could be nothing else if it was the advent of the Son of God, of Him after whose likeness men were created.
II. Christ appearing in great humility neither completed the salvation nor the judgment. His resurrection and ascension were to carry on what the Incarnation had begun. The message of full redemption, of an advent for judgment, must rest upon them. St. Paul was the witness of a justification for every man, of a justification for mankind. And therefore St. Paul was the great preacher of judgment. The revelation of God’s righteousness for the justification of men was, he said, itself the "revelation of God’s wrath against all ungodliness and unrighteousness of men who hold the truth in unrighteousness."
III. Substitute for this idea of an advent the mere notion of a birth taking place at a certain period in Bethlehem, of that being the birth of the Founder of our religion, of that being the birth from which we date our time; and see how inevitably all the conclusions which seemed so natural to the Apostles become utterly unnatural and incredible to us. We may give what glorious titles to our Lord we please; but in that case He is but a man exalted above men, not the Root and Head of humanity. No warnings of divines can prevent us from falling back upon the old question, "Where is the promise of His coming?"
IV. The question has been answered; all things have not continued as they were since the fathers fell asleep. God has been testifying to the conscience of each human being that the hour is at hand when he must be tried and judged, when he will be asked by the Son of man whether he has owned or despised Him in the least of His brethren.
F. D. Maurice, Sermons, vol. iii., p. 1.
References: Psa 83:3.—J. Jackson Wray, Light from the Old Lamp, p. 92. Psa 83:6-7, Psa 83:11.—E. H. Plumptre, Expositor, 2nd series, vol. ii., p. 61. Psa 83:16.—J. Keble, Sermons from Lent to Passiontide, pp. 23, 34. Psalm 83—H. Melvill, Penny Pulpit, No. 2628. Psa 84:1.—R. D. B. Rawnsley, Sermons in Country Churches, 3rd series, p. 293. Psa 84:1, Psa 84:2.—S. Cox, Expositions, 3rd series, p. 109.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 God judging among the judges.
God judging among the judges.
A psalm of Asaph.
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Because God is returning in grace to Israel, however, judgment must take its course against stubborn wrong-doers; and these are (alas) especially they who have occupied the places of rule and judgment among them. The wresting of judgment must be stopped with a strong hand, and the places of authority purged from their defilement with evil. And for this God Himself must take the judgment-seat and rule among men: and this He is ready to do, not alone in Israel, though beginning there, but over all the earth.
1. He stands, therefore, in the midst of what is His own assembly, and which is now to be the seat of power upon earth, the assembly of El, the Mighty One, in truth. He is there for judgment among the "gods," a term which the Lord defines for us from this very psalm (ver. 6) as "those to whom the word of God came" (Joh 10:35), -that is, who were commissioned to represent Him -the judges of Israel. They were thus identified with Him whom they represented, and were responsible in the most solemn way to represent Him in His character also, both in His righteousness and in His love to men.
Here then is the ground of His challenge to them, and in the first place as to what is first -the fundamental thing in judgment: it must be righteous judgment. Here is what must govern in the manifestation of love itself. And so the first appeal is: "How long will ye judge unjustly, and accept the persons of the wicked?" Their conduct was in flagrant contradiction to their position as representatives of the Righteous God, and with whom is "no respect of persons."
2. But this cared for, they must manifest Him also on His salvation side, in His regard for the poor, the weak, the defenceless, and the oppressed. "Judge the weak and fatherless: do justice to the afflicted and destitute." It must be still justice: that must not be violated even in pity to the poor; and there was a special commandment as to this (Exo 23:3). Yet his poverty should nevertheless make him an object of special and tender interest: "Rescue the weak and needy: deliver him out of the hand of the wicked."
3. But the state of things is apparent. There is no heart, and therefore no knowledge: "they know not, neither do they understand": they are in darkness, for they are not with God, and God is light. But they do not need light for their course: their want of knowledge does not bring them to a stand; -"they walk on in darkness." Thus "all the foundations of the earth" -judgment and mercy which establish it -"are removed." There is nowhere any moral stability.
4. Thus failing in justice, the perverters of it must themselves fail and pass away. Their position is a lofty one. They are, as it were, gods: children of the Highest, every one of them. But that will be no security: they shall fall like the mere earthly princes that are anywhere found. The movement of the foundations must bring down -little as they may believe it, -their own house in ruins also.
5. Who shall succeed them? Is there to be only an endless succession of men like these? Nay, the earth groans and longs for God Himself. He must arise; and He will. There is no resource but in Him: no refuge for the creature but in God. "Arise, O God! judge the earth." And that is what shall be: the earth is His; and He shall take His inheritance; not Israel only; but with Israel, all the nations. Thank God, that blessed time is surely almost at the doors.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 This Ps. is an impeachment of unjust judges, who…
This Ps. is an impeachment of unjust judges, who are officially called 'gods.' It represents them as put upon their trial at God's tribunal (Psa_82:1). God Himself denounces their wickedness (Psa_82:2), and reminds them of their duties (Psa_82:3-4). In Psa_82:5 He declares that they are incorrigible, and in Psa_82:6-7 pronounces sentence upon them. Psa_82:8 is the Psalmist's own prayer that God may manifest His righteous judgment to all the nations. The date of the Ps. is quite uncertain. Oriental judges have been corrupt in all ages.
1. Of the mighty] RV 'of God' (El). A heavenly assembly is meant, as in Job_1:6; Job_2:1; Zechariah 3. The gods] the judges of Israel, so called as the official representatives of God on earth. See Christ's explanation in Joh_10:34, Joh_10:35.
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2. Accept] RV 'respect.'
3. Defend] RV 'judge.'
5. They know not] The judges are deaf to reproof. Out of course] RV 'moved.' Injustice leads to the wreck of society.
6. See on Psa_82:1.
7. The v. contrasts the purely human fate of the unjust judges with the superhuman dignity of their calling.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 82
Psalm 82
Concerning Judgment
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1. The judge with His righteous judgment (Psa 82:1-5)
2. Arise O God! judge the earth (Psa 82:6-8)
His own presence in the congregation of God (Israel) means a righteous judgment. Israel is then owned as His congregation (Num 27:17). The judges among them were called gods; the Hebrew word for judges in Exo 21:6 is “elohim”--gods, mighty ones. Our Lord refers to this Psa 82:6 in Joh 10:34. But they were unrighteous in their judgments and so He comes Himself to execute judgment and to do justice to the afflicted and needy. And more than that, He will judge the earth and the nations.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 God as the Judge of Governments.
God as the Judge of Governments.
A psalm of Asaph, to set forth the majesty of the great Judge of the earth.
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v. 1. God standeth in the congregation of the mighty, in the assembly of God, firm and immovable in the midst of His Church, against which therefore the gates of hell cannot prevail; He judgeth among the gods, among the judges, the rulers of the earth; for every government receives its authority from God and is responsible to Him, who will call all the mighty ones of the earth to account for their manner of ruling.
v. 2. How long will ye judge unjustly, engaging in, performing iniquity in ostensibly carrying out justice, and accept the persons of the wicked, favoring their faces, that is, pervert right and justice in their favor? Selah. Such perversion of justice was common in Oriental courts, where flattering courtiers were admitted to the presence of the sovereign and succeeded in gaining their ends, while others had to be content with remaining outside and having their case decided against them in their absence.
v. 3. Defend the poor and fatherless, the orphans and those without political influence; do justice to the afflicted and needy, making it a point to see that they received the right due them.
v. 4. Deliver the poor and needy, from the many forms of oppression practiced by the mighty; rid them out of the hand of the wicked. The rulers are under obligation to see that justice is properly administered at all times and with regard to every station of mankind.
v. 5. They know not, neither will they understand, that is, the rulers, in many cases, ignore the voice of their conscience, they willfully set aside the obligation resting upon them; they walk on in darkness, deliberately blinding their eyes and hardening their hearts to the demands of their position; all the foundations of the earth are out of course, the entire order of things in the world is upset, their negligence causes anarchy to ensue and to overthrow law and order.
v. 6. I have said, Ye are gods, He Himself has clothed them with their official dignity, they are never to forget that they are His representatives; and all of you are children of the Most High, they do not hold their office by an absolute right, but, as His sons, are responsible to Him for the entire discharge of their duties.
v. 7. But, in spite of the prerogative which they hold by virtue of the grace of God, ye shall die like men, that is, like ordinary people, such as held no distinguishing positions during their lifetime, and fall like one of the princes, their fate would be that of the many other rulers whom the might of God had deposed from their high estate and laid into the grave.
v. 8. Arise, O God, judge the earth, Himself exercising the functions of the great Judge, since men were performing this office so badly; for Thou shalt inherit all nations, it is in His power to take hold of the nations at any time, personally to take charge of the business of judging righteously. That is the constant prayer of the believers, that God would hinder all unrighteousness upon the earth, so that His children may lead a quiet and peaceable life in all godliness and honesty,
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 6, 8 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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A psalm of Asaph
"This is a psalm that Asaph wrote"
the divine assembly
"the heavenly council" or "the meeting in heaven"
he renders judgment
"he gives judgment." The abstract noun "judgment" can be stated as a verb. AT: "he judges" (See: Abstract Nouns)
the gods
Possible meanings are 1) these are other spiritual beings who dwell in heaven. AT: "the divine beings" or "the heavenly judges" or 2) these are human judges that God has appointed. Either way, it does not mean they are gods like Yahweh is god. It means God has given them great power and authority. AT: "the rulers"
How long will you judge unjustly and show favoritism to the wicked?
Yahweh uses a question to rebuke the gods for not judging people fairly. (See: Rhetorical Question)
Selah
This may be a musical term that tells people how to sing or play their instruments here. Some translations write the Hebrew word, and some translations do not include it. See how you translated this in Psalms 3:2. (See: Copy or Borrow Words)
translationWords
psalm
Asaph
God
divine
assembly
false god
judge
just
favor
evil
selah
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 5, 6, 8 Ps 82 God condemns those who mistreat the helpless.
Ps 82 God condemns those who mistreat the helpless.
82:1 God presides and stands ready to render judgment (see Isa 3:13). • heaven’s court: See Job 1:6.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.