Exegetical and Hermeneutical Commentary of Psalms 82:1
A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.
1. A vision of God as the Judge of judges.
God ] Originally no doubt Jehovah, for which the Elohistic editor has substituted Elhm. standeth ] Or, taketh his stand: solemnly takes His place as president. Cp. Isa 3:13 a; Amo 7:7; Amo 9:1.
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 ( Elhm) 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 Elhm 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.
Fuente: The Cambridge Bible for Schools and Colleges
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 – ‘El – 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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 82:1-8
God standeth in the congregation of the mighty; He judgeth among the gods.
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 , a beautiful structure, but a , 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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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 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 .
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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,
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. congregation(CompareExo 12:3; Exo 16:1).
of the mightythat is,of God, of His appointment.
the godsor, “judges”(Exo 21:6; Exo 22:9),God’s representatives.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on 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, Ps 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, Ps 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
Ex 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, Pr 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.
Fuente: John Gill’s Exposition of the Entire Bible
God comes forward and makes Himself heard first of all as censuring and admonishing. The “congregation of God” is, as in Num 27:17; Num 31:16; Jos 22:16., “the congregation of (the sons of) Israel,” which God has purchased from among the nations (Psa 74:2), and upon which as its Lawgiver He has set His divine impress. The psalmist and seer sees Elohim standing in this congregation of God. The part. Niph. (as in Isa 3:13) denotes not so much the suddenness and unpreparedness, as, rather, the statue-like immobility and terrifying designfulness of His appearance. Within the range of the congregation of God this holds good of the elohim . The right over life and death, with which the administration of justice cannot dispense, is a prerogative of God. From the time of Gen 9:6, however, He has transferred the execution of this prerogative to mankind, and instituted in mankind an office wielding the sword of justice, which also exists in His theocratic congregation, but here has His positive law as the basis of its continuance and as the rule of its action. Everywhere among men, but here pre-eminently, those in authority are God’s delegates and the bearers of His image, and therefore as His representatives are also themselves called elohim , “gods” (which the lxx in Exo 21:6 renders , and the Targums here, as in Exo 22:7-8, Exo 22:27 uniformly, ). The God who has conferred this exercise of power upon these subordinate elohim, without their resigning it of themselves, now sits in judgment in their midst. of that which takes place before the mind’s eye of the psalmist. How long, He asks, will ye judge unjustly? is equivalent to , Lev 19:15, Lev 19:35 (the opposite is , Psa 58:2). How long will ye accept the countenance of the wicked, i.e., incline to accept, regard, favour the person of the wicked? The music, which here becomes forte, gives intensity to the terrible sternness ( das Niederdonnernde) of the divine question, which seeks to bring the “gods” of the earth to their right mind. Then follow admonitions to do that which they have hitherto left undone. They are to cause the benefit of the administration of justice to tend to the advantage of the defenceless, of the destitute, and of the helpless, upon whom God the Lawgiver especially keeps His eye. The word ( ), of which there is no evidence until within the time of David and Solomon, is synonymous with . with is pointed , and with , on account of the closer notional union, (as in Psa 72:13). They are words which are frequently repeated in the prophets, foremost in Isaiah (Isa 1:17), with which is enjoined upon those invested with the dignity of the law, and with jurisdiction, justice towards those who cannot and will not themselves obtain their rights by violence.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Duty of Magistrates. | |
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 (v. 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, Prov. xvi. 10. But, as roaring lions and ranging bears, so are wicked rulers over the poor people, Prov. xxviii. 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, Prov. xxi. 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. x. 7. Let magistrates consider this and be awed by it; God is with them in the judgment, 2Ch 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.
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 xxix. 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. (v. 4): Rid them out of the hand of the wicked. Avenge them of their adversary, Luke xviii. 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, Ps. lxxv. 3. The miscarriages of public persons are public mischiefs.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 82
Rebuke of Unjust Judges
Scripture v. 1-8:
This psalm describes Jehovah God of the covenant as watching over the acts of adjudication of His vice-gerent-rulers in Israel, holding them accountable for just judgment in adjudicating His law in His government. Only among God’s appointed, official religious and civil administrators were judges or rulers referred to as Elohim gods, “to whom the law came,” to be administered justly, Joh 10:34-35. They too were referred to as “children of the most High,” Isa 1:17; Isa 3:13-15; Jer 22:3; Deu 1:16-17; Exo 4:16; Exo 7:1.
Verse 1 declares that God continually stands in the congregation of the mighty, judging among the “gods,” meaning the rulers of the people, 2Ch 19:6; Ecc 5:8; Joh 10:34-35. Asaph, writer of this psalm, wrote this as a reprimand toward the unjust rulers of Israel who were guilty of injustices in judging, by accepting bribes.
Verse 2 chides “how long will ye judge unjustly, and accept the persons of the wicked?” showing partiality, respect of persons, by reason of bribes and positions of honor, Lev 19:5; Exo 23:3; Deu 1:17; Psa 53:1. “Selah,” meaning, reflect on this charge, Psa 4:4.
Verse 3, 4 admonish these unjust judges to defend and do justice to the poor, fatherless, afflicted, and needy instead of continually turning them away. He asked that the judges deliver, or set them from the wicked, who oppressed and took advantage of them, because they were poor, Lev 18:3; Job 29:12; Isa 1:17.
Verse 5 charges that these unjust judges in Israel, “know not (recognize not), neither will they understand; they walk on (obstinately) in darkness: all the foundations (moral supports) of the earth are out of course.” They willfully lost sight of moral values in judgment, Joh 7:17; Jas 4:17; Mat 13:12; Pro 2:13; Mic 3:1; Psa 11:3; Ecc 3:16.
Verse 6 reminds these wicked judges, “I have said, ye are gods, and all of you are children of the most High,” whom you should honor and extol, as set forth Exo 22:9; Joh 10:34-35. God’s princes and judges were called “gods”, Elohim, meaning representatives of God, in their appointed offices in Israel to administer His laws equitably, with dignity; They shall be, when the King-Judge comes, Psa 2:6-7; Psa 2:10-12.
Verse 7 reminds “But ye shall die like men (other mortal men), and fall like one of the princes,” or rulers of regal order. The “gods”, or great rulers, seem to have forgotten they would soon die, as ordinary men, and go to face their Great Judge, Psa 9:20; Psa 49:11-12; Exo 19:21; Jer 39:18; 1Ki 22:17-34; Eze 31:14.
Verse 8 appeals “arise (stand up) O God, judge the earth: for thou shalt inherit all nations,” and rid them of oppressors and unjust judgment, Psa 7:7-9; Psa 19:10-12; Mat 24:12. See too Psa 2:8; Psa 22:28; Mic 7:2; Mic 7:7; Rev 11:15.
Fuente: Garner-Howes Baptist Commentary
1 God 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 Pro 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.”
Fuente: Calvin’s Complete Commentary
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.
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 Gods. 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 mans 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,
Offences 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 compelld,
Een 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 82
DESCRIPTIVE TITLE
The Judgment of Unjust Judges.
ANALYSIS
Stanza I., Psa. 82:1, Introductory Vision. Stanza II., Psa. 82:2-7, Reprimand of the Judges by the Judge of Judges. Stanza III., Psa. 82:8, Closing Prayer.
(Lm.) PsalmBy Asaph.
1
Elohim hath stationed himself in the congregation of GOD,[161]
[161] Heb.: El.
in the midst of Divine messengers[162] he judgeth.
[162] Heb.: elohimas in Psa. 8:5, Psa. 97:7.
2
How long will ye judge perversely,
and the countenances of lawless ones uplift?
3
Vindicate ye the weak and the fatherless,
the humbled and the poor see ye righted:
4
Deliver the weak and the needy,
out of the hand of lawless ones make ye rescue!
5
They know not neither can they understand,
in darkness they wander,
all the foundations of the earth do shake.
6
I myself have said Divine messengers are ye[163]!
[163] Cp. Joh. 10:34.
yea sons of the most high are ye all!
7
But indeed as mankind shall ye die,
and as one of the princes shall ye fall.
8
Oh arise Elohim! oh judge the earth!
surely thou thyself wilt inherit all nations.
(Nm.)
PARAPHRASE
Psalms 82
God stands up to open heavens court. He pronounces judgment on the judges.[164]
[164] Implied from Psa. 82:2-4; Psa. 82:6. Literally, He judges among the gods.
2 How long will you judges refuse to listen to the evidence? How long will you shower special favors on the wicked?
3 Give fair judgment to the poor man, the afflicted, the fatherless, the destitute.
4 Rescue the poor and needy from the grasp of evil men.
5 But you are so foolish and so ignorant! Because you are in darkness, all the foundations of society[165] are shaken to the core.
[165] Literally, of the earth.
6 I have called you all gods and sons of the Most High.
7 But in death you are mere men. You will fall as any princefor all must die.
8 Stand up, O God, and judge the earth. For all of it belongs to You. All nations are in Your hands.
EXPOSITION
The introductory vision of this psalm serves the important practical purpose of teaching the Divine authority and heavy responsibility of the office of Judge among men. Judges are here (Psa. 82:1; Psa. 82:6) designated by one of the names of Deity (elohim) in accordance with Exo. 21:6; Exo. 22:9, for the purpose of teachingthat it is from God their authority is derived; that it is his justice they are appointed to maintain; and that the wrongs of men, in being referred to them to be righted, are supposed to be referred to Divine arbitrament, and therefore should be adjusted with inflexible impartiality (Cp. Deu. 1:16-17; Deu. 16:18-20, 1Sa. 8:3, 2Ch. 19:5-7, Amo. 5:12; Amo. 5:15, Mi. Psa. 7:3, Isa. 1:17; Isa. 3:13-15, Jer. 21:12). At the same time, Judges are hereby reminded, that they themselves are under law, and are liable to be called to an account for the manner in which they discharge the duties of their high office. Hence the Supreme Judge here, in state, appears in their midst, and arraigns them at his bar.
The psalm, being designed for a time of corruption, deals exclusively with Judges who have long been negligent in their office. The words placed in the Divine mouth are weighty in the extreme, and worthy of being prophetically attributed to the Most High. After two lines of expostulation, asking these corrupt Judges how long their perversion of justice is to continue (Psa. 82:2), the Divine Speech, in four strong mandatory lines, charges them to do their duty; which is made to consist in caring for such as are unable to care for themselves (Psa. 82:3-4). The intention of the next three lines, forming Psa. 82:5, has been variously deciphered; able expositors being of opinion that they form a kind of Divine aside, in which the corrupt Judges are given up as hopeless, and, with aversion, spoken of in the third person. They know not, &c; nor can it be denied, that to some extent the language applies to them. Nevertheless, a divergent opinion of this verse may perhaps with good reason be maintained; since, on the one hand, it is not certain that these corrupt Judges are quite unaware of the suffering they are inflicting or of the wickedness of their partial and iniquitous decisions; and, on the other hand, an appeal to their compassion, rather than a giving them up as hopeless, seems to constitute a more telling climax to the Divine Expostulation. And when Psa. 82:5 is looked at in this light, it will be seen that every word enhances the weight and pathos of it as a portrayal of the wrong done and the suffering caused by unjust judicial sentences. They (the sufferers) know not, neither can they understandhow it is that justice has failed them, who it is that is their enemy in court, what are the bribes that have been tendered and accepted to rob them of their rights. They wander from the Gate of Justice in the darkness of despair, not knowing whither to turn for redress. In fact, all the foundations of the earthof civilised societyseem to be trembling beneath their feet:a circumstance of which their flippant judges, though causing it, may be almost wholly oblivious, and about which, if they have knowledge, they certainly have no solicitude. This exposition of the verse has the further merit, that, without any such break as must otherwise be admitted to occur between the fifth and the sixth verse, this crowning touch of Divine Pity for the wronged and suffering, most naturally leads on, without any change of persons addressed, to the indignant protest which closes the Divine Judges charge: I myself saidby the mouth of my psalmistDivine messengers are ye, Yea sons of the Most High all of you; nor do I withdraw the distinction which I designed to confer upon you; save as I now denounce you as utterly unworthy of it. As common mortals shall ye die, yea as princes whom I have overthrown in their rebellion shall ye ignominiously fall. Some think that the very next psalm supplies the needed examples.
We seem to be carried forward on the wave of a Messianic flood as we read in the concluding couplet: As if to say, Oh arise, Elohim, oh judge the earththyself, in a clearer and nearer Divine Manifestation than at present; no longer permitting Justice to be perverted as now; and do this the rather that all nations are thine by right, thine by the claim of thy birth as earths King, into the full possession of which wilt thou be pleased soon to enter.
QUESTIONS FOR DISCUSSION
1.
This is indeed a strange courtwhy?
2.
Who is holding the court, i.e. who is the judge? What is the charge?
3.
Why should the advice here given be heeded?
4.
When justice is perverted a serious problem is faced. Read Psa. 82:5 and tell what it is.
5.
The position of judge is one of great honor and responsibility, but also one that will not last forever. What should be their attitude?
Fuente: College Press Bible Study Textbook Series
(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.
He judgeth among the godsi.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 Gods 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.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 82
Psa 82:1-5 A Cry for Justice – Psa 82:1-5 is a cry for justice. We see so much injustice and oppression around us. This was the duty of earthly judges (Deu 1:16-17, Jer 22:1-5).
Deu 1:16-17, “And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God’s: and the cause that is too hard for you, bring it unto me, and I will hear it.”
Jer 22:1-5, “Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word, And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates: Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation.”
For example, lawyers and judges in America today grant divorces and vote for abortions. They vote prayer out of school. Doing these things against God’s Word will cause Him to disown them. He will judge them Himself.
Psa 82:1 (A Psalm of Asaph.) God standeth in the congregation of the mighty; he judgeth among the gods.
Psa 82:1
NIV, RSV – gods
NASB the rulers
Note other uses of the same Hebrew word ( ):
Exo 21:6, “Then his master shall bring him unto the judges ; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.”
Exo 22:8-9, “If the thief be not found, then the master of the house shall be brought unto the judges , to see whether he have put his hand unto his neighbour’s goods. For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges ; and whom the judges shall condemn, he shall pay double unto his neighbour.”
Exo 22:28, “Thou shalt not revile the gods , nor curse the ruler of thy people.”
1Sa 2:25, “If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them.”
The NASB, NIV, and RSV translate the word “judge” in 1Sa 2:25 as “God.”
Psa 82:1 “he judgeth among the gods” – Comments – Deu 6:4 says that YHWH, God, is one YHWH, and Jas 2:19 says, “there is one God.” So, the phrase “the gods” is a reference to something other than more gods who are omnipresent like YHWH. We are those gods (Psa 82:6, Joh 10:34).
Deu 6:4, “Hear, O Israel: The LORD our God is one LORD:”
Psa 82:6, “I have said, Ye are gods; and all of you are children of the most High.”
Joh 10:34, “Jesus answered them, Is it not written in your law, I said, Ye are gods?”
Jas 2:19, “Thou believest that there is one God; thou doest well: the devils also believe, and tremble.”
Psa 82:1 Comments – Psalms 82 deals with injustice among the judges of Israel. Being a judge was a divine position established by God (Deu 1:17, Rom 13:4).
Deu 1:17, “Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God’s: and the cause that is too hard for you, bring it unto me, and I will hear it.”
Rom 13:4, “For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.”
Psa 82:1 Scripture References – Note similar verses:
2Ch 19:6, “And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who is with you in the judgment .”
Ecc 5:8, “If thou seest the oppression of the poor, and violent
perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they .”
Isa 3:13-15, “ The LORD standeth up to plead, and standeth to judge the people . The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses. What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.”
Psa 82:2 How long will ye judge unjustly, and accept the persons of the wicked? Selah.
Psa 82:2
Psa 82:3 Defend the poor and fatherless: do justice to the afflicted and needy.
Psa 82:4-5
Pro 24:11-12, “If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?”
Psa 82:4 Deliver the poor and needy: rid them out of the hand of the wicked.
Psa 82:4
Job 29:12, “Because I delivered the poor that cried, and the fatherless, and him that had none to help him.”
Psa 82:3-4 Comments – Psa 82:3-4 is a cry for justice among the most vulnerable in society, the weak, and the poor. Note 1Ti 2:1-4 regarding praying to God for leaders and justice.
1Ti 2:1-4, “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth.”
Psa 82:5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.
Psa 82:5
Mic 3:1, “And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment?”
Psa 82:5 “all the foundations of the earth are out of course” Comments – “all the foundations” Scripture Reference – Note:
Psa 11:3, “If the foundations be destroyed, what can the righteous do?”
“are out of course” – Or, the foundations are “shaken” ( ASV), “moved” ( YLT).
Illustration – See the story of Noah and the flood and the destruction of Sodom and Gomorrah in Genesis.
Rom 8:22, “For we know that the whole creation groaneth and travaileth in pain together until now.”
Psa 82:6 I have said, Ye are gods; and all of you are children of the most High.
Psa 82:6
Joh 10:34-35, “Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken;”
According to Joh 10:35, those who are called “gods” are the children who hear and receive the Word of God.
Joh 10:35, “If he called them gods, unto whom the word of God came , and the scripture cannot be broken;”
Psa 82:7 But ye shall die like men, and fall like one of the princes.
Psa 82:7 Heb 9:27
Psa 82:7 “and fall like one of the princes” – Comments – When a man’s life is ended, he dies, but when a ruler’s life ends, he falls, in a sense, from his rule as a king.
Psa 82:7 Comments – Psa 82:7 reflects upon man’s mortality. Note similar verses:
Job 21:32, “Yet shall he be brought to the grave, and shall remain in the tomb.”
Psa 49:12, “Nevertheless man being in honour abideth not: he is like the beasts that perish.”
Eze 31:14, “To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.”
Psa 82:8 Arise, O God, judge the earth: for thou shalt inherit all nations.
Psa 82:8
Psa 12:5, “For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD ; I will set him in safety from him that puffeth at him.”
Psa 82:8 “judge the earth” Scripture Reference – Note:
Psa 58:11, “So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth .”
Psa 82:8 “for thou shalt inherit all nations” – Comments – This inheritance is forever. Jesus will rule and be King of Kings and Lord of Lords. This is a prophetic verse of the future Judgment Day.
Psa 2:8, “Ask of me, and I shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession.”
Rev 11:15, “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord , and of his Christ; and he shall reign for ever and ever.”
Dan 7:14, “And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”
Fuente: Everett’s Study Notes on the Holy Scriptures
God as the Judge of Governments.
v. 1. God standeth in the congregation of the mighty, v. 2. How long will ye judge unjustly, v. 3. Defend the poor and fatherless, v. 4. Deliver the poor and needy, v. 5. They know not, neither will they understand, v. 6. I have said, Ye are gods, v. 7. But, v. 8. Arise, O God, judge the earth,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Two different explanations have been given of the general bearing and intention of this psalmone, 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 (Psa 82:7) 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 (Psa 82:1); a body, composed of denunciation and threats (Psa 82:2-7); and a conclusion, calling on God to take immediate action (Psa 82:8).
Psa 82:1
God standeth in the congregation of the mighty; or, “in the congregation of God””the 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).
Psa 82:2
How long will ye judge unjustly? “The cry of the impatient Jehovah” (Cheyne); comp. Exo 10:3; Exo 16:28; Num 14:11, Num 14:27. And accept the persons of the wicked? Accepting men’s persons is favouring them unduly on account of their position or outward circumstances. It was strictly forbidden in the Mosaic Law (see Deu 1:17; Deu 16:19; Le Deu 19:15).
Psa 82:3
Defend the poor and fatherless; literally, judge them. “Do not deny them justice; do not refuse to hear their cause” (comp. Isa 1:23; Jer 5:28). Do justice to the afflicted and needy. After consenting to hear their cause, be sure thou doest them justice. These commands are covert reproaches.
Psa 82:4
Deliver the poor and needy. The poor were terribly oppressed, and needed “deliverance” (see Job 29:12; Isa 1:17; Isa 3:14, Isa 3:15; Isa 58:6; Mic 3:2, Mic 3:3). Rid them out of the hand of the wicked; or, rescue them.
Psa 82:5
They know not, neither will they understand. Scarcely “an aside from the indignant judge,” as Professor Cheyne suggests, much less a remark interpolated by the poet (Ewald, Hitzig). Rather a complaint of human perversity, addressed by Jehovah to the angelic host who are present (Psa 82:1). It is not an accidental and excusable ignorance, but a wilful and guilty one that is spoken of. They walk on in darkness. Loving darkness rather than light, because their deeds were evil (Joh 3:19), they walked in the way of darkness (Pro 2:13). All the foundations of the earth are out of course; rather, are shaken. The fundamental bases on which the life of man upon the earth rests, the very principles of morality, are shaken, and totter to their fail, when those whose place it is to administer justice pervert it and deal out injustice instead.
Psa 82:6
I have said, Ye are gods; i.e. “in my Law I have called you gods”I have given you this lofty name (see Exo 21:6; Exo 22:8, Exo 22:9), since ye judge on my behalf, “as my representatives” (Deu 1:17; 2Ch 19:6; Rom 13:1, Rom 13:2). And all of you are children of the Most High. Not therefore “gods” in the strictest sense, but possessing a derived, and so a qualified, divinity.
Psa 82:7
But ye shall die like men. The name of “gods,” even the fact of your being representatives of God, shall not save you from condign punishment. Ye shall be punished with death, as other wicked men are punished (Psa 73:18). And fall like one of the princes; i.e. come to an untimely end, as so many “princes” have done (see Jos 12:9-24; Jdg 1:7; Jdg 3:21; Jdg 7:25; Jdg 8:21, etc.).
Psa 82:8
Arise, O God, judge the earth. The words of God (Psa 82:2-7) being ended, the psalmist calls upon him to proceed at once to judgment; but he does not limit the judgment to Israel’s unjust judges. God is asked to “arise” and “judge the earth,“ i.e. the whole world (comp. Psa 7:7, Psa 7:8; Psa 56:7; Psa 59:5). For thou shalt inherit; or, “for thou dost inherit.” “God is the King of all the earth” (Psa 47:2), not of Israel only. All nationsthe whole worldmust be regarded as his possession or “inheritance.”
HOMILETICS
Psa 82:1
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 obedienceenforced, in the last resort, by death penaltythey are God‘s 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 (Psa 82:2-5). Merciful pity for the poor, the oppressed, those bereaved of their natural protectors, is a strong characteristic of Bible morality and religion (Jas 1:27; Jas 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 (Psa 82:7). 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 Psa 82:8 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
Psa 82:1-8
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”standeth”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 Psa 82:6, and Exo 21:6; Exo 22:8, Exo 22:28; Exo 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. (Psa 82:2.) 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 Psa 82:3, Psa 82:4; 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 (Psa 82:7), and appeal to his judgment. Forblessed 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” (Joh 10:34-38).S.C.
HOMILIES BY R. TUCK
Psa 82:1
The Judge of the judges.
“He judgeth among the gods”elohim, 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.
Psa 82:2
Accepting the person.
Jehoshaphat (2Ch 19:7), in addressing the Judges, reminds them that “with the Lord our God is no respect of persons, nor taking of gifts” (see also 2Sa 14:14; Act 10:34; Rom 2:11; Gal 2:6). This Hebrew term, “accepting the person,” or “accepting the face,” is the equivalent of our term, “show partiality to.” The figure is taken from the Eastern custom of prostration before a king or judge. The accepted suitor is commanded to “lift up his face,” that is, to rise up. The extent to which the bribery of judges is carried on in the East may be illustrated by the following passage, referring to Egypt, by Mr. Lane. “The rank of a plaintiff or defendant, or a bribe from either, often influences the decision of the judge. In general the naib (deputy of the judge), and mooftee take bribes; and the cadi (chief judge) receives from his naib. On some occasions, particularly in long litigations, bribes are given by each party, and the decision is awarded in favour of him who pays highest. This frequently happens in difficult lawsuits; and even in cases respecting which the law is perfectly clear, strict justice is not always administered, bribes and false testimony being employed by one of the parties. The shocking extent to which bribery and suborning false witnesses are carried on in Moslem courts of law, and in the tribunal of the cadi at Cairo, can scarcely be credited.” The psalmist pronounces the magistrates of his day to be indifferent to justice, neglectful of their duties, venal and unscrupulous, and he warns them of the ruin they are bringing on society. St. James reminds us that this “undue partiality,” this “accepting the person,” this showing preference for the rich, is not confined to judges. It may be observed even in the relations of the Christian Church (see Jas 2:1-4).
I. THERE IS NO “ACCEPTING THE PERSON” WITH GOD. This is distinctly declared by St. Peter (1Pe 1:17). “If ye call on the Father, who without respect of persons judgeth according to every man’s work.” Certain settings of the Christian truth, those known as Calvinistic, which put in prominence the Divine election, have been used or misused to encourage an idea of” favouritism” in God. It is always better to regard the Divine election as simply the all-wise selection of the most fitting person for the work which has to be done. It is only a subtle form of self-conceit which makes us imagine ourselves the special favourites of Heaven. “God accepteth no man’s person.” “The Judge of all the earth does right.”
II. THERE SHOULD BE NO “ACCEPTING THE PERSON” WITH MEN. This, however, must apply to official relations and duties, not to personal feelings and preferences. It is the fruitful source of evils in the family, business, society, and the Church. The least loved and the most unlovely folk in the world are the family pets, the society pets.R.T.
Psa 82:3
The claims of the poor.
This verse suggests four classes. The “poor” are those who have little or no money. The “fatherless” are those who have no defenders and friends. The “afflicted” are those who have to bear actual suffering. And the “needy” are those who have reasonable wants which they cannot satisfy. And in these senses we have the poor always with us; and whensoever we will we may do them good. The immediate application of the passage is to persons in authority who may defend the poor against private injustice or neglect. “They are to cause the benefit of the administration of justice to tend to the advantage of the defenceless, of the destitute, of the helpless, upon whom the Lawgiver of Israel especially keeps his eye.” Moses solemnly cursed the man that” perverteth the judgment of the stranger, fatherless, and widow” (Deu 27:19). Matthew Henry has the following striking sentences: “It is bad to rob any man, but most absurd to rob the poor, whom we should relieve; to squeeze those with our power whom we should water with our bounty; to oppress the afflicted, and so add affliction to them; to give judgment against them, and so to patronize those who do rob them, which is as bad as if we robbed them ourselves. Rich men will not suffer themselves to be wronged; poor men cannot help themselves, and, therefore, we ought to be the more careful not to wrong them.” What, then, do the poor in every age reasonably claim from every one who has means, or occupies a position of authority or influence? Put under three terms.
I. THE. POOR CLAIM JUSTICE. That which is their unquestionable right, in every case, and under every circumstance. Not merely a right judicial decision in every disputable question. Not merely fair treatment, if coming under any accusation. But social justicea right share of all citizen privilege, and a righteous reward for all their labour.]t is not justice to take any sort of advantage of a man because he is poor. In these days the poor are learning to make their demand for justice, as between man and man, heard and heeded.
II. THE POOR CLAIM CONSIDERATION. If anybody is to have an advantage, let it be the poor folk. In every age there has been the tendency of the well to do to claim for themselves all the consideration. The Christian spirit steadily resists this tendency; and the social movements of modern times may well be toned by the Christian spirit.
III. THE POOR CLAIM HELP. This brings in the practical side of their claims, and reminds of their actual sufferings and disabilities. See what help is required by the four classes mentioned above.R.T.
Psa 82:4
The national peril in the mal-administration of justice.
This subject is illustrated by the rebellion of Absalom. That rebellion would not have been possible if the confidence of the people had not been lost by David’s neglect of the judgment seat. Absalom gained favour by craftily saying, “Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!” (2Sa 15:4). Those who search into the causes of great national revolutions find they have always to take account of the influence on the people of unfaithfulness in the judges, and lost public confidence that the right can be obtained. This is true of Western nations, but it is more true of Eastern nations, who know of justice as the decision of an official, rather than as the execution of a recognized and written law. Solomon gained public confidence by a wise and quick-witted judgment. He in part lost public confidence by high-handed dealing with the people’s complaints. The prophets, in their complaints of the special evils of their times, give prominence to the injustice of the judges, and their neglect of the causes of the poor. Still no crimes are supposed to undermine more swiftly the public confidence, and produce more social mischief, than those committed by mercenary judges, who give decisions in view of their own interests, rather than on the basis of what is just and right.
1. Men look for a standard of righteousness higher than they can reach themselves. They are taught to look for that standard in the impartial public judges and magistrates. If they find themselves disappointed in them, they readily get the feeling that there is no standard right, and then they lose the check upon their own wilful, self-pleasing doings. Public justice is found to be the necessary foundation and buttress of public morality.
2. National life loses its inspiring example when the king, the magistrate, and the official are found to do unjust things. Nations, as well as individuals, must make their ideals, and realize them, or think they realize them, in some individuals. Kings ought to be to their people realized ideals, and so living examples. And in the more limited spheres, so should the judges be. A man easily goes to ruin when he finds his realized ideal fail him. And so does a nation. There seems to be no right when there is no public right; no right in its high places. Nations are rightly severe on all judges who dishonour the seat of judgment.R.T.
Psa 82:6
Our changing estimates of men.
“I have said, Ye are gods but ye shall die like men.” Life, in its progression, involves a process of “disillusioning.” The youth builds “castles in the air,” “castles in Spain;” but advancing life deals with them as the growing sunshine deals with morning mists. We begin life with admiring and trusting everybody; it is well for us if advancing life does not find us standing beside the psalmist, and saying, “All men are liars.” David thought Ahithophel was a fast and faithful friend. He changed his ideas of him when he learned that “Ahithophei was among the conspirators with Absalom.” No more bitter experience do men ever pass through than that of finding those they thought faithful “fail from among the children of men.” Here the difficulty is the changed estimate we are sometimes compelled to make of our public men. The psalm concerns those in authority and office. The psalmist is distressed because he cannot think of them as he once thought, and as he would like to think; they had altogether fallen from the position in which he had placed them.
I. WHAT MEN OUGHT TO BE. There is a true and proper sense in which every man is an official. Every man has some one dependent on him, and every man can exert an influence, and be an influence, on some one. This may be put in another wayEvery man is somebedy’s ideal. In the text the judges are thought to be what they ought to beuncorrupt, simple, sincere; agents that convey the pure word and will of God to men. And this is what every one of us who has influence on a fellow man should be. Those dependent on us should have good ground for making us their ideals. Using the word in its Old Testament sense, men should look on us, and in their admiration, say, “Ye are gods.” We ought to be such in integrity, simplicity, and nobility, as to make their saying so reasonable.
II. WHAT MEN PROVE TO BE. Our ideas of them generally prove illusions, but there is no reason why they should not change for better ideas. They need not change for the worse. But life proves a heavy strain for all men. Some are sanctified through it, but some are deteriorated. The text contemplates those who prove unfaithful, untrustworthy, and even come under the judgments of God, for special sins, as Adam did. Impress that the ideal Christ never yet disappointed any man. There has never been reason for changing our estimate of him.R.T.
Psa 82:8
God’s inheritance in all nations.
Bishop Perowne translates this, “For thou hast all the nations for thine inheritance.” Bishop Wordsworth says, “All nations are thine inheritance. Thou gavest a special inheritance to Israel; but all lands are thy Canaan, and all will be judged by thee.” The term “inheritance” is used in a somewhat unusual way, and what we regard as its precise meaning is not to be pressed. The idea in the mind of the psalmist was that God is the rightful Sovereign of the whole earth, and therefore he may be asked personally to correct the evils of his representatives. An “inheritance” is here viewed as something which comes to a man, and is absolutely his, over which he has entire control. Israel was God’s inheritance because entirely in his control. But those called gods, judges, princes, had nothing that was theirs in any such sense. But every land and every people is, in this way, God’s inheritance. And when the subordinate servants fail anywhere, appeal can be made to the absolute Ruler and Judge. Aglen puts the point of the verse in this way: “It is as if, despairing of the amending of the corrupt magistrates, the poet, pleading for Israel, takes his case out of their hands, as Cranmer in the play takes his case out of the hands of the council, and entrusts it to the great Judge of the world, to whom, as a special inheritance, Israel belonged, but who was also to show his claim to the submission and obedience of all nations.” The point to work out is thiswhen we are troubled by thoughts of the injustice and untrustworthiness of men in whom we ought to be able to confide, we may find consolation in large comprehensive views of the supremacy of Godour Godover all the earth. In this way we get helpful impressions of
I. GOD‘S EXPERIENCE. These failures that surprise and alarm us are no surprise to the God of the whole earth. He has had to deal with such things and such people over and over again. He knows how to deal with such cases.
II. GOD‘S INTERVENTION. When we see God as having all nations for his inheritance, we realize that he must, through long ages, and he must still, be constantly engaged in righting things; holily interfering with wilful men, putting confused things straight. Then we are reassured. He can put right what perplexes us.R.T.
HOMILIES BY C. SHORT
Psa 82:1-8
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. (Psa 82:1.)
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. (Verses 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. (Verse 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.
Fuente: The Complete Pulpit Commentary
Psalms 82.
The Psalmist, having exhorted the judges, and reproved their negligence, prayeth God to judge.
A Psalm of Asaph.
Title. mizmor leasaph This psalm is an admonition to justice, and an upbraiding reproof against the injustice of the Jewish tribunals; with an appeal to God, the supreme and just judge. The courts of justice in Hezekiah’s reign were very corrupt: see Isa 1:23 where the judges and magistrates are called princes, in respect of their superiority over the common people; and here they are called gods, in respect to the fountain of their power, which was from the Most High. In this view the psalm conveys an useful admonition to all ministers of justice; from the supreme judge of the highest earthly tribunal, down to the most inferior and petty magistrate.
Psa 82:1. God standeth in the congregation of the mighty God presideth in his courts of justice. Hebrew, In the court of justice of God. But the singular seems to be used here collectively for all the courts of justice in the land. See Psa 82:5. The courts of justice were God’s, as the judges were his vice-gerents; the charge given them being, Take heed what ye do; for ye judge not for man, but for the Lord; who is present with you in the judgment. 2Ch 19:6. It is plain from Num 15:33 that the word eidah, rendered congregation, signifies, properly, a court of justice; to which sense the turn and drift of the psalm immediately leads. Respecting the word elohim, or gods, which signifies judges, in this place, see Green, and Exo 21:6.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 82
A Psalm of Asaph
1God standeth in the congregation of the mighty;
He judgeth among the gods.
2How long will ye judge unjustly,
And accept the persons of the wicked? Selah.
3Defend the poor and fatherless:
Do justice to the afflicted and needy.
4Deliver the poor and needy:
Rid them out of the hand of the wicked.
5They know not, neither will they understand;
They walk on in darkness:
All the foundations of the earth are out of course.
6I have said, Ye are gods;
And all of you are children of the Most High.
7But ye shall die like men,
And fall like one of the princes.
8Arise, 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 Gods 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 Gods 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 Rosenmllers 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 Gods 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 Gods 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 Gods 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 worlds 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 Gods 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 . 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, 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 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 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. Molls 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 Gods 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 mans face or person rather than anothers, 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 Solomons 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 HimJ. 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.Gods 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 Gods word and will.He who would judge rightly must decide (1) according to Gods law, (2) without respect of persons, (3) as Gods 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 Gods 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 Gods 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 Gods 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 Gods 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 , as the Sept. renders, the place where judgment is given in the name of God.J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The sacred writer is here addressing himself to princes and magistrates, by way of reminding them that when they sit in judgment the eye of Jehovah is upon them. But the most interesting part of this Psalm is that which points to Christ.
A Psalm of Asaph.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
While we have reference, in a particular and especial manner, to the design of the Holy Ghost in the dictation of this Psalm, and behold what a very solemn appeal it makes to judges and earthly potentates for awarding righteous judgment between man and man, in every cause which comes before them; let us no less remember the private concern which every individual hath in the same doctrine, so as to preserve a consciousness, in all our judgments, that there is One who presides over all. Oh! for grace to look up to that everlasting and eternal Witness, who seeth not as man seeth, but who judgeth righteous judgment! But whether men will hear, or whether they will forbear, teach me, thou blessed Jesus, to have an eye to thee, by whom kings reign, and princes decree justice. Pro 8:15 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XV
PSALM AFTER DAVID PRIOR TO THE BABYLONIAN EXILE
The superscriptions ascribed to Asaph twelve palms (Psa 50 ; 73-83) Asaph, Heman, and Jeduthun presided over the Levitical singers in the time of David. Their sons also directed the various bands of musicians (1Ch 25 ). It seems that the family of Asaph for many generations continued to preside over the service of song (Cf. Ezr 3:10 ).
The theme of Psa 50 is “Obedience is better than sacrifice,” or the language of Samuel to Saul when he had committed the awful sin in respect to the Amalekites. This teaching is paralleled in many Old Testament scriptures, for instance, Psa 51:16-17 . For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise.
The problem of Psa 73 is the problem of why the wicked prosper (Psa 73:1-14 ), and its solution is found in the attitude of God toward the wicked (Psa 73:15-28 ). [For a fine exposition of the other psalms of this section see Kirkpatrick or Maclaren on the Psalms.]
The psalms attributed to the sons of Korah are Psa 42 ; Psa 44 ; Psa 45 ; Psa 47 ; Psa 48 ; Psa 49 ; Psa 84 ; Psa 85 ; Psa 87 . The evidence that Psalms 42-43 were one poem is internal. There are three stanzas, each closing with a refrain. The similarity of structure and thought indicates that they were formerly one psalm. A parallel to these two psalms we find in the escape of Christian from the Castle of Giant Despair in Pilgrim’s Progress .
Only two psalms were ascribed to Solomon, viz: Psa 72 and 127. However, the author believes that there is good reason to attribute Psa 72 to David. If he wrote it, then only one was written by Solomon.
The theme of Psa 72 is the reign of the righteous king, and the outline according to DeWitt, which shows the kingdom as desired and foretold, is as follows: (1) righteous (Psa 72:1-4 ) ; (2) perpetual (Psa 72:5-7 ); (3) universal (Psa 72:8-11 ); (4) benign (Psa 72:12-14 ); (5) prosperous (Psa 72:15-17 ).
Psa 127 was written when Solomon built the Temple. It is the central psalm of the psalms of the Ascents, which refer to the Temple. It seems fitting that this psalm should occupy the central position in the group, because of the occasion which inspired it and its relation to the other psalms of the group. A brief interpretation of it is as follows: The house here means household. It is a brief lyric, setting forth the lessons of faith and trust. This together with Psa 128 is justly called “A Song of Home.” Once in speaking to Baylor Female College I used this psalm, illustrating the function of a school as a parent sending forth her children into the world as mighty arrows. Again I used this psalm in one of my addresses in our own Seminary in which I made the household to refer to the Seminary sending forth the preachers as her children.
The psalms assigned to the era of Hezekiah and Isaiah are Psa 46 ; Psa 47 ; Psa 48 . The historical setting is found in the history of the reign of Hezekiel. Their application to Judah at this time is found in the historical connection, in which we have God’s great deliverances from the foreign powers, especially the deliverance from Sennacherib. We find in poetry a description of the destruction and desolation of Jerusalem in the Lamentations of Jeremiah and in Psa 74 ; Psa 79 .
The radical critics ascribe Psa 74 ; Psa 79 to the Maccabean period, and their argument is based upon the use of the word “synagogues,” in Psa 74:8 . The answer to their contention is found in the marginal rendering which gives “places of assembly” instead of “synagogues.” The word “synagogue” is a Greek word translated from the Hebrew, which has several meanings, and in this place means the “place of assembly” where God met his people.
The silence of the exile period is shown in Psa 137 , in which they respond that they cannot sing a song of Zion in a strange land. Their brightening of hope is seen in Psa 102 . In this we have the brightening of their hope on the eve of their return. In Psa 85:10 we have a great text:
Mercy and truth are met together;
Righteousness and peace have kissed each other.
The truth here is God’s law demanding justice; mercy is God’s grace meeting justice. This was gloriously fulfilled in Christ on the cross. He met the demands of the law and offers mercy and grace to all who accept them on the terms of repentance and faith.
Three characteristics of Psa 119 are, first, it is an alphabetical psalm; second, it is the longest chapter in the Bible, and third, it is an expansion of the latter part of Psa 19 . Psalms 146-150 were used for worship in the second temple. The expressions of innocence in the psalms do not refer to original sin, but to a course of conduct in contrast with wicked lives. The psalmists do not claim absolute, but relative sinlessness.
The imprecations in the psalms are real prayers, and are directed against real men who were enemies of David and the Jewish nation, but they are not expressions of personal resentment. They are vigorous expressions of righteous indignation against incorrigible enemies of God and his people and are to be interpreted in the light of progressive revelation. The New Testament contains many exultant expressions of the overthrow of the wicked. (Cf. 1Co 16:22 ; 2Ti 4:14 ; Gal 5:12 ; Rev 16:5-6 ; Rev 18:20 .) These imprecations do not teach that we, even in the worst circumstances, should bear personal malice, nor take vengeance on the enemies of righteousness, but that we should live so close to God that we may acquiesce in the destruction of the wicked and leave the matter of vengeance in the hands of a just God, to whom vengeance belongs (Rom 12:19-21 ).
The clearest teachings on the future life as found in the psalms, both pro and con, are found in these passages, as follows: Psa 16:10-11 ; Psa 17:15 ; Psa 23:6 ; Psa 49:15 ; Psa 73:23-26 . The passages that are construed to the contrary are found in Psa 6:5 ; Psa 30:9 ; Psa 39:13 ; Psa 88:10-12 ; Psa 115:17 . The student will compare these passages and note carefully their teachings. The first group speaks of the triumph over Sheol (the resurrection) ; about awaking in the likeness of God; about dwelling in the house of the Lord forever; about redemption from the power of Sheol; and God’s guiding counsel and final reception into glory, all of which is very clear and unmistakable teaching as to the future life.
The second group speaks of DO remembrance in death; about no profit to the one when he goes down to the pit; of going hence and being no more; about the dead not being able to praise God and about the grave as being the land of forgetfulness ; and about the dead not praising Jehovah, all of which are spoken from the standpoint of the grave and temporal death.
There is positively no contradiction nor discrepancy in the teaching of these scriptures. One group takes the spirit of man as the viewpoint and teaches the continuity of life, the immortality of the soul; the other group takes the physical being of man as the viewpoint and teaches the dissolution of the body and its absolute unconsciousness in the grave.
QUESTIONS
1. How many and what psalms were ascribed to Asaph?
2. Who presided over the Levitical singers in the time of David?
3. What is the theme of Psa 50 , and where do we find the same teaching in the Old Testament?
4. What is the problem of Psa 73 , and what its solution?
5. What psalms are attributed to the sons of Korah?
6. What is the evidence that Psalms 42-43 were one poem and what the characteristic of these two taken together?
7. What parallel to these two psalms do we find in modern literature?
8. What psalms were ascribed to Solomon?
9. What is the theme of Psa 72 ?
10. What is the outline according to DeWitt, which shows the kingdom as desired and foretold?
11. When was Psa 127 written and what the application as a part of the Pilgrim group?
12. Give a brief interpretation of it and the uses made of it by the author on two different occasions.
13. What psalms are assigned to the era of Hezekiah and Isaiah, and what their historical setting?
14. What is their application to Judah at this time?
15. Where may we find in poetry a description of the destruction and desolation of Jerusalem?
16. To what period do radical critics ascribe Psalms 74-79; what is their argument, and what is your answer?
17. Which psalm shows the silence of the exile period and why?
18. Which one shows their brightening of hope?
19. Explain Psa 85:10 .
20. Give three characteristics of Psa 119 .
21. What use was made of Psalms 146-150?
22. Explain the expression of innocence in the psalms in harmony with their teaching of sin.
23. Explain the imprecations in the psalms and show their harmony with New Testament teachings.
24. Cite the clearest teachings on the future life as found in the psalms, both pro and con.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
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.
He judgeth among the gods
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Again it is “A psalm of Asaph.” The psalm before us meets another difficulty of that day in particular. God is seen arising to judge the judges. How long His poor people had suffered oppression! Alas! Jewish rulers were no more righteous than Gentile. The rejection of Messiah proved His people inexcusably and excessively hostile to God. Judgment is at the door.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 82:1-4
1God takes His stand in His own congregation;
He judges in the midst of the rulers.
2How long will you judge unjustly
And show partiality to the wicked? Selah.
3Vindicate the weak and fatherless;
Do justice to the afflicted and destitute.
4Rescue the weak and needy;
Deliver them out of the hand of the wicked.
Psa 82:1 God This is the title Elohim (BDB 43, see SPECIAL TOPIC: NAMES FOR DEITY ). It is used twice in this verse and again in Psa 82:6; Psa 82:8.
The general term El (BDB 42) is the common name for deity in the ANE.
takes His stand Here, this term (BDB 662, KB 714, Niphal participle) is used of Elohim (the One, using singular participle) taking the authoritative position (same term is used in the sense of presiding over in 1Sa 19:20) in the congregation of El. This refers to the heavenly council (cf. 1Ki 22:19; 2Ch 18:18; Job 1:6; Job 2:1), possibly made up of
1. worshiping angels
2. national angels, Deu 32:8; Psa 89:5-8; Isa 6:1; Isa 24:19
3. servant angels, Job 38:7; Dan 7:9-10
Psa 82:2-4 these verses represent YHWH’s revealed will in the Pentateuch (i.e., Genesis – Deuteronomy). YHWH is the speaker in Psa 82:2-4.
1. show no partiality to the wicked (cf. Lev 19:15; Deu 1:17; Deu 16:19; this is because YHWH judges impartially, Deu 10:17)
2. vindicate the weak – BDB 1047, KB 1622, Qal imperative
3. vindicate the fatherless (implied imperative from #2, cf. Deu 24:17)
4. do justice to the afflicted – BDB 842, KB 1003, Hiphil imperative
5. do justice to the destitute – implied imperative from #4
6. rescue the weak – BDB 812, KB 930, Piel imperative
7. rescue the needy – implied imperative from #6
8. deliver them out of the hand of the wicked (ties back to Psa 82:2 b) – BDB 664, KB 717, Hiphil imperative
Human judges, even Israel’s judges, acted unfairly in their judgments. Apparently they are influenced by the angelic rebellion and fall. Psa 82:5-7 refers to inappropriate angelic actions and God’s judgment of them (cf. Psa 82:7 a).
Psa 82:2 There is an obvious contrast set up between the Elohim (i.e., the one true God) and the plural elohim (i.e., the angelic council). This implies that the national angels also ignored YHWH’s covenant revelations to Israel, especially the powerless and needy of society. God loves human beings made in His image, all human beings!
show partiality This verb (BDB 669, KB 724, Qal imperfect) is literally to lift the face. It was a way to see if you recognized a person and accepted them (cf. Gen 32:20; Job 42:8-9). However, for a judge it became an act of showing favor or partiality and was condemned (cf. Deu 1:17; Deu 16:19; Lev 19:15; Job 13:8; Job 32:21; Job 34:19; Pro 17:15; Pro 18:5; Pro 24:23; Pro 28:21).
Selah See notes at Psa 3:2.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. A Psalm. Hebrew. mizm6r. App-65.
of Asaph. The eleventh of the twelve Asaph Psalms.
God. Hebrew. Elohim. App-4.
standeth: i.e. officially.
the congregation of the mighty = GOD’S (Hebrew El. App-4. IV) assembly (in its civil aspect).
gods. Elohim: used of earthly judges as representing Him. Compare Exo 21:6; Exo 22:8, Exo 22:9, Exo 22:28 (quoted in Act 23:5). Hence, Moses is so spoken of (Exo 7:1). (It is used also of idols as representing even a false god.) See Joh 10:34, Joh 10:35.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 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 ( Psa 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 Exo 22:8 , and Exo 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? ( Psa 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 ( Psa 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 ( Psa 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 Exo 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 ( Psa 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 ( Psa 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 ( Psa 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 ( Psa 82:8 ). “
Fuente: Through the Bible Commentary
Psa 82:1
A DENUNCIATION OF ISRAEL’S EVIL JUDGES
This psalm is misunderstood by some to be, “A denunciation of the angels whom God had put in charge of the earth,” a position that was advocated by Professor Cheyne, who cited Dan 10:13-21 and Dan 12:1 as supporting the notion that angels have charge of earthly affairs. However, in the first reference, Michael the archangel is called, not a ruler, but “a helper”; and Dan 12:1 says nothing that is inconsistent with the statement in Hebrews that all of God’s angels are “ministering spirits,” that is, serving spirits, “Sent forth to do service for them that shall inherit salvation” (Heb 1:14).
All authority in heaven and upon earth belongs to Jesus Christ (Mat 28:18-20); and that leaves none at all for angels, except in a very limited and secondary sense, as they are assigned to do many things for the benefit of God’s children. Our commentaries on Daniel and Hebrews, Under the references cited here, carry full discussions of all the questions raised by these passages.
The verse within this psalm which triggers such speculations as that of Cheyne is Psa 82:6 :
“I said, Ye are gods,
And all of you sons of the Most High.” (Psa 82:6)
The incorrect notion that “sons of God” is a reference to angels is based upon a misinterpretation of Gen 6:2; but there are no less than seven reasons why the “sons of God,” mentioned in Gen 6:2 cannot possibly be “angels.” An enumeration of these reasons is given in the commentary on Genesis.
Could we be wrong about this? Absolutely not! For Christ himself told us who the “gods” and “sons of God” in Psa 82:6 really were.
Jesus answered them, Is it not written … I said, Ye are gods? If he called them gods unto whom the Word of God came (and the scripture cannot be broken), how say ye of him … whom the Father sent into the world, Thou blasphemest, because I said, I am the Son of God? (Joh 10:34-36)
Christ in this passage quoted the 6th verse of this psalm (Psa 82:6), identifying the “gods” and “sons of God” (the Most High) in our passage here as the persons who had received God’s law. They were not angels, but human judges, whose wickedness is so severely denounced in this psalm.
Like Maclaren, we accept our Lord’s reference to Psa 82:6 in Joh 10:34 ff “As authoritatively settling both the meaning and the ground of the remarkable name `gods’ for human judges. As McCaw stated it, “`Gods’ here means, `you sit in God’s place, exercising judgment.’
The gross error of some scholars in not catching on to what “gods” in Psa 82:6 really means is due to only one thing, namely, their lack of knowledge of the New Testament. As we have frequently noted, nobody can really understand the Old Testament without a thorough knowledge of the New Testament. An apostle said as much in 2Co 3:12-16.
There are, to be sure, many suggestions as to the date; but Rawlinson’s conclusion is as dependable as any that we know.
The writer of this psalm may well have been the Asaph of David’s time. It consists of an exordium (Psa 82:1), denunciations (Psa 82:2-7), and a conclusion (Psa 82:8).
Psa 82:1
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 Psa 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.
E.M. Zerr:
Psa 82:1. Standeth means to be stationed or established. One part of Strong’s definition of the original for judgeth is “to govern.” The clause means that God’s power and right to govern is above that of all other rulers.
Fuente: Old and New Testaments Restoration Commentary
This psalm is a cry for justice, born of a sense of maladministration of those in authority. It first announces the fact that God is the supreme Judge. This is a recognition of the perfect equity of the standard of justice. The judges in mind have erred in that they have shown respect for the persons of the wicked, and thus departed from that strict justice which ever characterises the dealings of God to Whom they are all responsible.
The singer then sets forth what are the essential functions of the judges. They are specially to care for all those who are in circumstances of difficulty and danger. This had not been done, for such people were without knowledge of guidance. The judges have had the name of authority, and its position, but through their failure they are to be degraded.
The song ends with an appeal to God to arise and judge the earth. This is every the cry of the man of faith when he stands in the presence of the wrongs and oppressions obtaining among the poor and afflicted. There is nothing the world needs today more than the administration of strict and impartial justice, and there is no greater comfort to the heart than the conviction that the prayer of the psalmist, multiplied ten thousand fold in the passing centuries by all who have been and still are, conscious of prevailing injustice, will yet be answered. Gods day of Judgment will be a day of mercy in the largest sense.
Fuente: An Exposition on the Whole Bible
the Just Judge of All
Psa 82:1-8
Those described here as gods are evidently the judges and magistrates of Israel. See Joh 10:34. They were intended to be the mouthpiece and representatives of God; but instead, they thought only of their own interests and sought personal aggrandizement. But the psalmist beheld what was veiled from ordinary view-God standing in the midst of His people, judging them Himself and judging their judges.
We may have done wrongs of which no judge has convicted us. But God has seen, and unless there is confession, leading to forgiveness, He will certainly punish. Or, we may have been grossly misjudged, and in that case He will vindicate us. Go to Jesus, to whom the Father has committed all judgment, and remember that while all things are naked and open to His eyes, He also is the High Priest who is touched with the feeling of our infirmities, and the Lamb that takes away sin. When the foundations of the earth are out of course, let us remember that we belong to a kingdom that cannot be moved, Heb 12:28.
Fuente: F.B. Meyer’s Through the Bible Commentary
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?
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.
Fuente: The Sermon Bible
Psalm 82
Concerning Judgment
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.
Fuente: Gaebelein’s Annotated Bible (Commentary)
of Asaph: or, for Asaph
God: etc. Or, “God standeth in the assembly of God, ail, he judgeth among the judges.” Elohim God is among His own people; and presides especially in those courts of justice which Himself has established. Exo 18:21, 2Ch 19:6, 2Ch 19:7, Ecc 5:8
the gods: Psa 82:6, Psa 82:7, Psa 138:1, Exo 21:6, Exo 22:28, Joh 10:35
Reciprocal: Exo 12:12 – gods Exo 22:8 – the judges Deu 24:17 – pervert Jos 22:22 – Lord God 1Ch 6:39 – Asaph 1Ch 25:2 – Asaph Neh 5:7 – I rebuked Neh 13:17 – I contended Job 36:6 – giveth Psa 2:10 – be instructed Psa 7:8 – The Lord Psa 58:1 – O congregation Psa 94:20 – throne Psa 136:2 – the God Eze 34:7 – General Dan 2:47 – a Lord Dan 3:3 – the princes Mic 3:1 – Is it Hab 1:4 – for Joh 10:34 – I said Act 10:34 – Of a Act 16:37 – They have Act 23:3 – for Act 24:25 – righteousness
Fuente: The Treasury of Scripture Knowledge
God judging among the judges.
A psalm of Asaph.
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.
Fuente: Grant’s Numerical Bible Notes and Commentary
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 , 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, , 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Title. A psalm of Asaph. There is no authority for referring this psalm to the time of Jehoshaphat, 2Ch 19:6, which is to contradict the title. David no doubt reformed the courts of justice on coming to the throne. See Psa 75:2.
Psa 82:6. I have said, ye are gods. See the note on Gen 6:2. Joh 10:34.
Psa 82:7. Ye shall die like men. Hebrews ke-adam, like Adam, for ye are begotten in his fallen image; and the wages of sin is death.
REFLECTIONS.
The style and manner of the address in this psalm are worthy of the subject; and they indicate that the prophet who addressed the dignitaries of his country, and of the earth, was animated by a proper spirit. Among the oriental nations, justice was administered with great splendour. Solomon often presided in person, and had a throne of ivory; and the office did not degrade his dignity, for the bench of justice is the throne of God. But what a proof is this of the fall and misery of man, that the supreme courts should need so many cautions to do justice to the helpless poor.
Princes, judges, and magistrates, are consequently awed to purity and justice from the consideration of the divine presence. God standeth in the congregation of the mighty; he judgeth among the gods, elders, or magistrates. He is present to hear the cause, to frown on perjury with impervious horror, and to shed a smiling lustre on equity and truth. He is present to animate the judge with a wisdom and virtue which shall render him superior to the pleaders sophism, and every gloss of party influence.
Princes and judges are farther awed to justice from motives of humanity. They defend the poor, the orphan and the needy, against the monopolies of wicked men. Hence the Lord is present, charging them to give a decision worthy of their mission, and honourable to their country.
Princes and judges are likewise exhorted to a faithful discharge of their duty, by a consideration of the influence which their example will have on all the inferior courts. Corruption in the first movements of political circles, and a wilful ignorance of duty, will disorganize the whole system of political justice, and throw the foundations of the earth, or empire, out of course. Impunity will embolden crime, and cause the energies of virtue to languish.
Princes and judges are yet again awed to equity by the weighty consideration, that they themselves shall be judged. God has shared with them his tithes, he has permitted them to fill his throne, and to govern the nations. Lest therefore they should be dazzled with splendour, and flattered in arrogance, they are reminded of their origin, and of the common sentence, that they shall, like the poor, ultimately appear at the same bar.
But the prophets hope of complete purity is in the judge of all the earth. He is the king who shall cause the age of righteousness to follow the ages of wickedness. Hence the holy prophets, in every psalm and sermon, had more or less a reference to the Messiah, who shall take the nations for his own.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
LXXXII. Against Iniquitous Rulers. Jewish rulers are meant, as is plain from Psa 82:3 f.
Psa 82:6 f. The use of the word God in Psa 82:6 f. is ironical. The great men bear themselves as if Divine, but have to die like other men. [But see on Psa 58:1.A. S. P]princes: read, demons. The writer may have had Gen 6:1-4* in mind.
Psa 82:8. inherit: read, rule. But the verse is a later addition. Gods rule over the heathen has nothing to do with administration of justice in Israel, and there is no reason for begging God to rise and judge, for this He is already doing.
Fuente: Peake’s Commentary on the Bible
PSALM 82
The condemnation of the unjust rulers of God’s people – those who have been set in authority to represent God.
(v. 1) God is presented as standing in the midst of the congregation of His people. He judges among the judges. The Lord, in the New Testament days, tells us that these judges, or gods, are those unto whom the word of God came giving them authority to act in judgment as His representatives, and therefore referred to as gods (Joh 10:35).
(vv. 2-4) Alas! these leaders of God’s people are condemned for acting unjustly. They had failed in righteousness, the essential quality in a judge. Instead of truly representing God and judging according to truth, without respect of persons, they delivered false judgment in order to maintain the favour of man. Furthermore they showed no regard for the poor, the fatherless, the afflicted and the needy; they neither exercised righteousness nor mercy.
(v. 5) Thus these leaders of God’s people prove themselves to be without heart or understanding. Solemn, indeed, is the condition of leaders who are so ignorant of God that it can be said of them, they walk on in darkness. By such the moral foundations of God’s people – righteousness and mercy – are undermined.
(vv. 6-7) God is not indifferent to this unrighteousness. Those who pervert judgment will themselves come under judgment. The high position that God had given them, as His representatives, will not secure them against His just judgment. They will fall even as any earthly prince who rules without fear of God.
(v. 8) The failure of God’s representatives only proves that the earth waits for God, Himself, to rule in righteousness. Thus the psalm closes with an appeal to God to arise and judge the earth as the One who inherits, not only Israel, but all nations.
Fuente: Smith’s Writings on 24 Books of the Bible
82:1 [A Psalm of Asaph.] God standeth in the congregation of the {a} mighty; he judgeth among the gods.
(a) The prophet shows that if princes and judges do not do their duty, God whose authority is above them will take vengeance on them.
Fuente: Geneva Bible 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.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
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. Psa 45:6; Exo 21:6; Exo 22:8-9). It does not refer to angels here (cf. Eph 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. 1Co 10:20).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 82:1-8
IN Psa 50:1-23 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 Psa 50:1-23, 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.
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 Isa 1:1-31 -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.