Verse-by-Verse Bible Commentary
Psalms 82:1

Clarke's Commentary

PSALM LXXXII

A warning to corrupt judges, 1, 2;

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 2 Chronicles 19:6-7, where he uses nearly the same words as in the beginning of this Psalm.

Verse Psalms 82:1. 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.

Bridgeway Bible Commentary

Psalms Opposition to God’s just rule

Psalms 82:0 is written against all those who act unjustly in their position as God’s representatives in administering justice. They are even called gods (v. 1,6; cf. John 10:34; Romans 13:1,Romans 13:4,Romans 13:6). However, instead of rescuing the helpless poor from the powerful rich who enslave them, they show favour to those with influence and money (82:1-4). Because they are blind to all justice, truth and mercy, there is no stability in society (5). They may have high rank, but it will not save them on the day when they themselves are judged. They will be destroyed along with other wicked people (6-8).

Another picture of opposition to God concerns an attack on Israel by enemy nations whose hatred of Israel results from their hatred of God (83:1-4). On all sides enemies gather to fight against God and his people (5-8). But just as God defeated Sisera and Jabin in the time of Deborah, and defeated the Midianites in the time of Gideon, so may he defeat the gathered armies again (9-12; see Judges 4:1-31, Judges 6:1-28). The psalmist prays that their destruction will be complete (13-15), so that people will acknow ledge God’s sovereign power and praise his holy name (16-18).

Coffman's Commentaries on the Bible

THE EXORDIUM

"God standeth in the congregation of God; He judgeth among the gods."

"The gods" of this verse are the same as those of Psalms 82:6, below; and "God's standing in the congregation of God" is a reference to God's presence among his people on earth, that is, the Israelites, the special purpose of his presence among them being that of warning and denouncing the evil judges, upon whom so much of the blame for the tragedy of Israel rested.

Barnes' Notes on the Whole Bible

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 Psalms 82:6. In Exodus 21:6; Exodus 22:8-9, Exodus 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 John 10:34-35. The idea is, that they were the representatives of the divine sovereignty in the administration of justice. Compare Romans 13:1-2, Romans 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.

Calvin's Commentary on the Bible

1God sitteth in the assembly of God. ⁽⁴²⁴⁾ 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.

“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.

(424) Horsley translates the first verse thus: —

“God standeth in the assembly;
God, in the midst of the gods, giveth sentence.”

On which he has the following note: — “In what assembly? The assembly of his holy angels. The Psalmist, I think, poetically imagines the celestial court assembled for the business of this review of the proceedings of the earth’s judges, and God, in the midst of his angels, taxing their iniquity, and awarding their punishment.”

Smith's Bible Commentary

Psalms 82:1-8 is a psalm that is directed to judges. And it is a very solemn psalm that God directs to judges, and basically God declares that He is not happy or satisfied with men's judgment.

God standeth in the congregation of the mighty; and he judges among the gods ( Psalms 82:1 ).

Now the word gods there is the same word Eloihim translated gods, but it is also translated judges. In Exodus, chapter 22, verses Exodus 22:8 , and Exodus 22:9 , as God is giving instructions in the law for how the judges are to determine certain cases, and God calls the judges gods because a judge has such authority over a person's destiny. And because he holds the power of a person's life and destiny, God called judges gods. So, "God stands in the congregation of the mighty. He judges among the judges." Or, God will be judging the judges.

I'm glad for that. I'll be glad to see a few of the judges judged. Not that I have ever gotten a bad deal from a judge. Fortunately, I haven't had to face them. But I do not believe that justice has prevailed always in our courts. I think that our judicial system is at times a disgrace.

Now God, judging among the judges, said,

How long will you judge unjustly, and you accept the persons of the wicked? ( Psalms 82:2 )

In other words, he's a famous person, he's a wealthy person, or he's a powerful person, he's a Mafioso, so they judge unjustly because they accept the persons of the wicked. To be true in judgment, you'd have to look at every man alike, rich and poor. You couldn't have any respect to a person's past or anything else. You'd have to be judging simply on the basis of the charges that are brought against him as he stands there just like he was anybody. But yet, judges were judging unjustly because they were accepting the persons. God said to the judges,

[Hey,] defend the poor and the fatherless ( Psalms 82:3 ):

One of the problems with our judicial system today is is the fact that money really is the thing that counts, it seems. If you're poor, then you can't afford a good attorney and you can't afford to put up a good defense. But if you're rich, then you can afford to put all kinds of delays and appeals and on and on and on, and justice doesn't prevail on an equal basis throughout our whole society. And that isn't true justice. And God is saying to the judges, "Now look, don't accept a person just because he's wealthy. You take care of the poor; you take care of the fatherless."

do justice to the afflicted and to the needy. Deliver the poor and the needy: rid them out of the hand of the wicked. They know not, neither will they understand; they walk on in darkness: and all of the foundations of the earth are out of course. I have said that, [Ye are judges or] ye are gods; and all of you are the children of the Most High ( Psalms 82:3-6 ).

So this is, of course, "I have said, 'Ye are gods.'" This is a direct reference to Exodus, chapter 22, where God does refer to them as Eloihim, which is translated, as I said, judges, but it is the Hebrew Eloihim, gods. Now Jesus quoted this in the gospel of John when the Pharisees were getting ready to stone Him. He said, "I've done a lot of good things among you, for which of these things are you going to stone Me?" And they said, "Not for the good things, but we're stoning You because You being a man are continually making Yourself the Son of God." And He said, "Well, I said that ye are gods. Why should you stone Me because I say I'm a Son of God?"

Now He said, "Ye are gods," here in Exodus 22:1-31 , as He is speaking to the judges. He's speaking to men that He appoints, or that were to be appointed, who have the power over a person's life. And that's what your god is. Whatever it is that's holding power over your life is your God. So if this man sitting on the bench has your life in his power, the control of your life in his hand, then he is a god; he's controlling your destiny.

And so the Mormons, of course, have taken this up and they've made a whole fanciful doctrine out of it, the idea that ye are gods. And they say, "Well, if you are a good Mormon, and if your marriage is sealed in the temple, and if you'll wear the proper underwear to ward off the evil and all, and if you are faithful to Mormonism, and if you remain faithful to Mormonism, then you and your wife when you die ascend into the god level. And you and your wife can go off to some planet in the universe and you can bear children there, and you will be god over that planet. And you can watch your children grow and develop. And you can you can have, you'll be god over the whole scene and watching over them and caring for them." And people like you and I who haven't followed the teachings of Joseph Smith or the angel Moroni, we become your angels if we're good people and all. We don't get cast out completely, but we'll become the angels, and we'll be there to serve the good Mormons and to run the errands for them and all when they are operating their planets.

Now I guess if you are gods you can create whatever kind of people you want to exist in any kind of an environment, and from the recent fly-by of Saturn, that wouldn't be such a bad planet. It'd be very beautiful sitting there looking at rings. But they base this doctrine of ascending into a god status to this one scripture where God is referring to judges.

Now Brigham Young carried that idea back one step. The Mormons all carry it forward one step and they look forward to their chance in their celestial kingdoms, take their wives and have their children and spiritual children or whatever on this planet and be their gods. Brigham Young took it back one step, and he said Adam came to the earth with one of his celestial wives, Eve. And they began populating the earth. And therefore, Adam is our god and the only god with whom we have to do, because he was the one that started procreation here on the planet. That makes him a good Mormon in some other planet somewhere back. And so he came with one of his celestial wives, Eve, and it's all a progression into godhood. Brigham Young carried it back one step and, of course, that upsets the Mormons completely that he would carry it back one step. But it's only a logical perception that he had. If logically you have the capacity to be god and you're going to go have your planet, then why do we think that this is the only step? You see, no doubt back on other planets and all, and so Adam was just a good Mormon somewhere and came to the earth with one of his celestial wives, Eve, and they started the whole thing, and they're overseeing it now and watching it. And he is our god, the only god with whom we have to do, and one day the whole world will realize that your salvation depends upon your believing this fact, according to Brigham Young. Not according to the Word of God.

Except that they are bound to accept the statements of Brigham Young as the Word of God because he was speaking as a prophet of God, and when their prophets speak what they say is on equal par with the written word. So they really dug themselves a hole, and it's really... they dug a pit and fallen into it.

But anyhow, God is addressing Himself here even in this chapter to judges where He makes reference, "Ye are gods." You are judges.

But ye shall die like men ( Psalms 82:7 ),

Now they just didn't go on far enough in the verse. God said, "I said ye are gods, but you're going to die like men."

and you're going to fall like the princes ( Psalms 82:7 ).

You may have a lot of authority and power. You may have the control of people's lives, but you're going to die just like any man. And so the cry of the psalmist,

Arise, O God, judge the eaRuth ( Psalms 82:8 ):

The only true justice that shall ever arise is when God judges the earth, for God will judge the earth in righteousness.

for thou shalt inherit all nations ( Psalms 82:8 ). "

Dr. Constable's Expository Notes

1. The Judge of the judges 82:1

The writer envisioned God sitting as Judge over a gathering of human judges, the judges that lived in every town in Israel. The human judges in Israel served as God’s judicial representatives among His people. The Hebrew word translated "rulers" (NASB) or "gods" (NIV) is elohim (lit. strong ones). This word usually describes God in the Old Testament, but sometimes it refers to the strong ones in Israel, namely, the human rulers or authorities (cf. Psalms 45:6; Exodus 21:6; Exodus 22:8-9). It does not refer to angels here (cf. Ephesians 6:12) as the Syriac translators thought. This is clear from the context. It does not refer to the gods of the heathen either (cf. 1 Corinthians 10:20).

Dr. Constable's Expository Notes

Psalms 82

In this psalm, Asaph warned Israel’s judges to judge justly. [Note: For further discussion, see Chisholm, "A Theology . . .," pp. 275-76.]

Gill's Exposition of the Whole Bible

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, Psalms 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.''

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, Psalms 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

Exodus 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, Proverbs 8:15 so the Targum,

"in the midst of the judges of truth he judges.''

a בעדת אל "in congregatione Dei", Pagninus, Cocceius, Gejerus, Michaelis; so Vatablus, Junius & Tremellius, Piscator, Ainsworth.

Henry's Complete Commentary on the Bible

A psalm of Asaph.

      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.

      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 (Psalms 82:1; Psalms 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 vicegerents, and great blessings to any people. A divine sentence is in the lips of the king,Proverbs 16:10. But, as roaring lions and ranging bears, so are wicked rulers over the poor people,Proverbs 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,Proverbs 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, Isaiah 10:7. Let magistrates consider this and be awed by it; God is with them in the judgment, 2 Chronicles 19:6; Deuteronomy 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.

      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, Psalms 82:3; Psalms 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. (Psalms 82:4; Psalms 82:4): Rid them out of the hand of the wicked. Avenge them of their adversary,Luke 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, Psalms 82:2; Psalms 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,Ecclesiastes 3:16; Isaiah 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, Psalms 75:3. The miscarriages of public persons are public mischiefs.