Psalms · Chapter 82

V. 1. 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.

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 hla.

Verse 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 bxn, nitzab, is by some learned interpreters rendered, is present, and by others, presideth, as this word is used, 1 Samuel 19:20, and 22:9. Of the mighty — Or, of the gods, as it is expressed and explained in the next clause, the singular number, la, 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, verse 6; Exodus 12:12, and 22:28. compared with Psalm 138:1, and John 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 Psalm 26:5; Proverbs 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.

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 Numbers 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. (Psalm 50:1.) He judgeth among the gods—That is, among the judges, or ruling magistrates. See verse 6.

V. 2. How long-The psalmist speaks to them in God’s name. Accept-By giving sentence according to your respect or affection to the person.

Verse 2. Accept the persons of the wicked?] “Lift up their faces,” encourage them in their oppressions.

Selah.] “Mark this:” ye do it, and sorely shall ye suffer for it.

Verse 2. How long will ye judge unjustly? — The psalmist speaks to them in God’s name, and reproves them for their continued unrighteousness in their public administrations; and accept the persons of the wicked — By overlooking the merits of the cause, and giving sentence according to your respect or affection to the person. It appears from Isaiah 1:23, that the courts of justice were very corrupt in Hezekiah’s reign, at which time probably this Psalm was written.

2. How long will ye judge unjustly—God, who stands in the assembly, speaks to the ministers of justice. The “how long” is the first thundertone to the consciences of these corrupt office bearers, and calls their attention back to the law. Leviticus 19:15; Deuteronomy 1:17. Accept the persons of the wicked—Lift up the faces of the wicked; give them assurance and favour, having respect to their persons, which was forbidden in the law. Leviticus 19:15.

Verse 3. Defend the poor] You are their natural protectors under God. They are oppressed: punish their oppressors, however rich or powerful: and deliver them.

Verses 3, 4. Defend the poor and fatherless — As far as justly you may: for so this clause must be limited, as appears by comparing it with Leviticus 19:15. Do justice to the afflicted and needy — Hebrew, wqydxh, hatzdiku, justify him, namely, when his cause is good, and he is oppressed by a potent adversary. Deliver the poor and needy — These he recommends to the special care and protection of magistrates, because such are commonly neglected and crushed by men in higher place and power, and are unable to relieve or right themselves.

3. Defend the poor—Hebrew, Judge the poor; administer to them righteously; give them a fair trial; send them not away unheard because they are poor, and have no gift or bribe to offer, the crying sin of Asiatic governments to this day. The word, cpv, (shaphat,) to judge, give judgment, should here be understood generically of the manner of conducting a trial. Their whole code of procedure was corrupt and needed reform. The poor and fatherless describe a temporal condition without reference to moral character; but afflicted, in the next clause, often takes the accessory idea of meek, pious. Psalm 72:2; 140:12; Isaiah 66:2. Do justice—Hebrew, Make righteous; that is, acquit before the law, justify. This they are commanded to do to the meanest citizen, his cause being right, no less than to the greatest. This was the ideal perfection of the divine government. Psalm 72:12-14.

Verses 3, 4. Defend the poor and fatherless — As far as justly you may: for so this clause must be limited, as appears by comparing it with Leviticus 19:15. Do justice to the afflicted and needy — Hebrew, wqydxh, hatzdiku, justify him, namely, when his cause is good, and he is oppressed by a potent adversary. Deliver the poor and needy — These he recommends to the special care and protection of magistrates, because such are commonly neglected and crushed by men in higher place and power, and are unable to relieve or right themselves.

4. Deliver… rid—The charge given in verse 3 has relation to ordinary suits; this to cases of persecution and oppression. In those they were to pronounce justice; in these snatch the victims of avarice and malice out of the clutch of their tormentors. The two words are different, but they both have relation, not simply to arbitrative justice, but to power also—the interference of the strong arm of legal protection.

V. 5. They-The magistrates of whom this psalm treats. Know not-The duty of their place. Nor will-Their ignorance is wilful. Walk on-They persist: it is their constant course. In darkness-In their sinful courses. The foundations-This corruption of the supreme rulers, flows from them to their inferior officers and members.

Verse 5. They know not] The judges are not acquainted with the law of God, on which all their decisions should be founded.

Neither will they understand] They are ignorant and do not wish to be instructed. They will not learn; they cannot teach. Happy England! How different from Judea, even in the days of Jehoshaphat! All thy judges are learned, righteous, and impartial. Never did greater men in their profession dignify any land or country.—(1822.)

All the foundations of the earth] “All the civil institutions of the land totter.” Justice is at the head of all the institutions in a well regulated state: when that gets poisoned or perverted, every evil, political and domestic, must prevail; even religion itself ceases to have any influence.

Verse 5. They know not — That is, the magistrates, of whom this Psalm treats, are not acquainted with, and will not be at the pains to learn the truth and right of the causes which come before them, nor the duty of their place. Neither will they understand — This their ignorance is wilful and affected: they will not search out the truth, and they shut their eyes lest they should see what they do not love to see. They walk on — They persist and proceed: it is not one rash and transient action, but their constant course; in darkness — In ignorance, or in their sinful and unrighteous courses; being blinded by their corrupt affections and interests. All the foundations of the earth are out of course — This corruption of the supreme rulers flows from them to their inferior officers and members, and manifestly tends to the dissolution of all civil societies, partly by subverting that order and honesty by which they are supported, and partly by provoking God, the governor of the world, to destroy them for their wickedness. Green translates this verse, They are ignorant of their duty, and will not attend to it; but go on in the dark; all the foundations of the land are in a tottering state. The general meaning is, “Those that should rule the several nations of the earth uprightly, and preserve justice among men, are themselves the most unjust, and thereby the authors of all mischief to the world.” Respecting the word foundations, see on Psalm 11:3.

5. They know not— “The judges are ignorant of their duty.”—Ainsworth. They consider not the high dignity of their office, the fundamental laws of the theocracy, and that the existence of the nation depends on their fidelity. For more than sixty years, since the death of Solomon, the government had declined fearfully. We must understand God as still speaking to the judges, and verse 5 refers to such as are described verse 2, and will not practise the injunctions of verses 3 and 4. Compare Micah 3:1: “And I said,… O… ye princes of the house of Israel, is it not for you to know judgment.” All the foundations of the earth are out of course—The principles of just government are the pillars of society, and when they are perverted by corrupt and ambitious rulers the foundations of the social fabric are shaken, and must fall. The figure is that of an earthquake shaking and heaving the solid earth, and demolishing human habitations. Compare note on Psalm 75:3.

V. 6. Have said-I have given you my name and power to rule your people in my stead. All-Not only the rulers of Israel, but of all other nations. Children-Representing my person, and bearing both my name and authority.

Verse 6. Ye are gods] Or, with the prefix of k ke, the particle of similitude, כאלהים keelohim, “like God.” Ye are my representatives, and are clothed with my power and authority to dispense judgment and justice, therefore all of them are said to be children of the Most High.

Verses 6, 7. I have said, Ye are gods — I have given you my name and power to rule your people in my stead; and all of you — Not only the rulers of Israel, but of all other nations; (for the powers that be are ordained of God, Romans 13:1;) are children of the Most High — Representing my person, and bearing both my name and lively characters of my majesty and authority, as children bear the name and image of their parents. But ye shall die like men — Like ordinary men. As if he had said, Let not either your honourable title or exalted station make you insolent or secure, for though you are gods by name and office, yet still you are mortal men; you must die, and give up your account to me your supreme Lord and Governor; and you shall die by the hands of my justice if you persist in your ungodly courses. And fall like one of the princes — Like every, or any of the princes; that is, as other unrighteous or tyrannical rulers have done in all former ages, and still do, your eyes seeing it. Or, as the Hebrew may be rendered, and you, O ye princes, (or you that are princes, before termed gods,) shall fall like one, or like every, or any of them, that is of the ordinary men last mentioned. It is well observed by Dr. Hammond, that when our Lord cites these words, John 10:34, they are introduced thus: Is it not written in your law? From whence it is necessarily concluded that this book of Psalms was looked upon among the Jews as part of the divine law, that is, of God’s word, declaring his will to mankind as truly and authoritatively as the books of Moses themselves. In which light we are to view the writings of the prophets and of all who were inspired by God. They all reveal his will with authority from him.

Verse 6. I have said, ye are gods. See the note on Genesis 6:2. John 10:34.

6. I have said, Ye are gods—God still speaks to the judges. He calls them back to the time when their office was instituted, and they were called “gods,” as officially representing the divine majesty and functions. Thus, in Exodus 21:6, and 22:8, 9, where “judges” occurs in the common version, it is God in the Hebrew. He had further guarded the dignity of this office by commanding the people, “Thou shalt not revile the gods,” where the same awful name, Eloheem, God, again occurs. Exodus 22:28. Children of the Most High—Sons of the Most High, corresponding to gods in the preceding clause. The Saviour quoted this title as applied to men holding a divine commission, (John 10:34-36,) and contrasts his own claim, “whom the Father hath sanctified and sent into the world,” as incomparably greater, even on the principles which the Pharisees themselves admitted. His argument was simply ad hominem.

V. 7. Like men-Or, like ordinary men.

Verse 7. But ye shall die like men] כאדם keadam, “ye shall die like Adam,” who fell from his high perfection and dignity as ye have done. Your high office cannot secure you an immortality.

And fall like one of the princes.] Justice shall pursue you, and judgment shall overtake you; and you shall be executed like public state criminals. You shall not, in the course of nature, fall into the grave; but your life shall be brought to an end by a legal sentence, or a particular judgment of God.

Verses 6, 7. I have said, Ye are gods — I have given you my name and power to rule your people in my stead; and all of you — Not only the rulers of Israel, but of all other nations; (for the powers that be are ordained of God, Romans 13:1;) are children of the Most High — Representing my person, and bearing both my name and lively characters of my majesty and authority, as children bear the name and image of their parents. But ye shall die like men — Like ordinary men. As if he had said, Let not either your honourable title or exalted station make you insolent or secure, for though you are gods by name and office, yet still you are mortal men; you must die, and give up your account to me your supreme Lord and Governor; and you shall die by the hands of my justice if you persist in your ungodly courses. And fall like one of the princes — Like every, or any of the princes; that is, as other unrighteous or tyrannical rulers have done in all former ages, and still do, your eyes seeing it. Or, as the Hebrew may be rendered, and you, O ye princes, (or you that are princes, before termed gods,) shall fall like one, or like every, or any of them, that is of the ordinary men last mentioned. It is well observed by Dr. Hammond, that when our Lord cites these words, John 10:34, they are introduced thus: Is it not written in your law? From whence it is necessarily concluded that this book of Psalms was looked upon among the Jews as part of the divine law, that is, of God’s word, declaring his will to mankind as truly and authoritatively as the books of Moses themselves. In which light we are to view the writings of the prophets and of all who were inspired by God. They all reveal his will with authority from him.

Ver. 7. Ye shall die like men. Hebrews µdak ke-adam, like Adam, for ye are begotten in his fallen image; and the wages of sin is death.

7. Ye shall die like men—Your high office and titles will give you no immunity, from the common fate of mortal men. You “shall die” like those poor whose cause you have despised, (see Psalm 49:11-14,) and like all other princes of the earth. The form of speech is similar to Judges 16:7, 11, 17, “Then shall I be weak, and be as another man.”

V. 8. Arise-Take the sword of justice into thine own hand.

Verse 8. Arise, O God, judge the earth] Justice is perverted in the land: take the sceptre, and rule thyself.

For thou shalt inherit all nations.] Does not this last verse contain a prophecy of our Lord, the calling of the Gentiles, and the prevalence of Christianity over the earth? Thus several of the fathers have understood the passage. It is only by the universal spread of Christianity over the world, that the reign of righteousness and justice is to be established: and of whom can it be said that he shall inherit all nations, but of Jesus Christ?

Verse 8. Arise, O God, judge the earth — Seeing the state of the world is so universally corrupt and desperate, and the vicegerents betray their trust, and oppress the nations of the earth, which they were appointed to preserve, do thou, therefore, O God, take the sword of justice into thine own hand, and maintain the cause and right of the oppressed against their potent oppressors, and let truth and justice be established in all parts of the earth. For thou shalt inherit all nations — For, as thou wast the Creator, so thou still art the supreme and unquestionable Lord, Possessor, and Ruler, of all nations, and therefore do thou protect and rescue thy people from all those who invade thine and their rights. This prayer will in due time be fully answered; or, rather, it is a prophecy which shall be perfectly accomplished at the proper season. A time is coming when God will bring all nations to the knowledge of himself, and to obedience to his laws; and then he will govern them by his Son, to whom he has committed all judgment, and by his Spirit, the one source of truth, justice, and mercy, and of all righteousness and peace.

8. Arise, O God, judge the earth—The king now speaks. As the earth is full of misrule and violence, God is invoked, as the blessed and supreme “judge,” to take into his own hands the disordered affairs of the world. For thou shalt inherit all nations—A prophetic anticipation of Revelation 11:17. “We give thanks unto thee, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”