PSALM 82

As kings, and such as are invested with authority, through the blindness which is produced by pride, generally take to themselves a boundless liberty of action, the Psalmist warns them that they must render an account at the bar of the Supreme Judge, who is exalted above the highest of this world. After he has reminded them of their duty and condition, perceiving that he speaks to such as refuse to receive admonition, he calls upon God to vindicate his character as a righteous judge. ▼

▼

Kimchi thinks it probable that this psalm was written in the days of Jehoshaphat, and refers to 2 Chronicles 19:5-7, as indicating the time and occasion of its composition. We are there informed that Jehoshaphat; “set judges in the land, throughout all the fenced cities of Judah, city by city;” and in instructing them with regard to their duty, he uses nearly the same words as those in the beginning of this psalm. Dr Morison takes a different view. “This psalm,” says he, “was composed in all probability in the days of Hezekiah, in reference to certain wicked magistrates, (2 Chronicles 29:30,) who had grievously perverted the administration of justice, who were guilty of great oppression, and who had done much to introduce a state of general national corruption. King Jehoshaphat had reformed several public abuses which had crept into the judicatories of Israel in his time, (2 Chronicles 19:7,) but before the reign of Hezekiah, things had reverted to their former unhappy condition; so that a public national reformation was loudly demanded. The psalm contains an exhortation to the judges of Israel, and a reproof for their negligence and oppression.”

A Psalm of Asaph.

 

1 God sitteth in the assembly of God. ▼

▼

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.”

It is unquestionably a very unbecoming thing for those whom God has been pleased to invest with the government of mankind for the common good, not to acknowledge the end for which they have been exalted above others, nor yet by whose blessing they have been placed in so elevated a station; but instead of doing this, contemning every principle of equity, to rule just as their own unbridled passions dictate. So infatuated are they by their own splendor and magnificence, as to imagine that the whole world was made only for them. Besides, they think that it would derogate from their elevated rank were they to be governed by moderate counsels; and although their own folly is more than enough to urge them on in their reckless career, they, notwithstanding, seek for flatterers to soothe and applaud them in their vices. To correct this arrogance, the psalm opens by asserting, that although men occupy thrones and judgment-seats, God nevertheless continues to hold the office of supreme ruler. God has made even a heathen and licentious poet bear testimony to this truth in the following lines: —

“ Regum timendorum in proprios greges,

Reges in ipsos imperium est Jovis,

Clari giganteo triumpho,

Cuncta supercilio moventis.”

Horatii, Carm. Liber in Ode i.

“Kings rule their subject flocks; great Jove

O’er kings themselves his reign extends,

Who hurl’d the rebel giants from above;

At whose majestic nod all nature bends.”

Boscawen’s Translation.

That the potentates of this world may not arrogate to themselves more than belongs to them, the prophet here erects a throne for God, from which he judges them all, and represses their pride; a thing which is highly necessary. They may, indeed, admit that they owe their elevation to royal power to the favor of God, and they may worship him by outward ceremonies, but their greatness so infatuates them that they are chargeable with expelling and casting him to a distance from their assembly, by their vain imaginations; for they cannot bear to be subject to reason and laws. Thus the design of the prophet was to deride the madness by which the princes of this world are bewitched, in leaving God no place in their assembly. The more effectually to overthrow this irrational self-confidence with which they are intoxicated, civil order is termed the assembly of God; for although the divine glory shines forth in every part of the world, yet when lawful government flourishes among men, it is reflected therefrom with pre-eminent lustre. I indeed grant that it is quite common for the Hebrews to adorn with the title of God whatever is rare and excellent. But here it would appear, from the scope of the passage, that this name of the Divine Being is applied to those who occupy the exalted station of princes, in which there is afforded a peculiar manifestation of the majesty of God; even as Solomon, in Proverbs 2:17, calls marriage “the covenant of God,” from the peculiar sanctity by which that relation is distinguished.

In the second clause of the verse, it is not material whether we read, He will judge in the midst of the gods, or, He will judge the gods in the midst. The first construction, however, is the most easy and natural, That however much the rulers of the world may exalt themselves, they cannot in the least impair the authority of God, by divesting him of his sovereignty over them and of the government of all things, which he will ever retain as his inalienable prerogative. But here, as also a little after, the name gods is to be understood of judges, on whom God has impressed special marks of his glory. To apply it to angels is a fancy too strained to admit of serious consideration.