Verse-by-Verse Bible Commentary
Psalms 82:2

Clarke's Commentary

Verse Psalms 82:2. Accept the persons of the wicked? — "Lift up their faces," encourage them in their oppressions.

Selah. — "Mark this:" ye do it, and sorely shall ye suffer for it.

Bridgeway Bible Commentary

Psalms Opposition to God’s just rule

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

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

Coffman's Commentaries on the Bible

THE DENUNCIATIONS AND WARNINGS

“How long will ye judge unjustly, And respect the persons of the wicked? (Selah) Judge the poor and fatherless: Do justice to the afflicted and destitute. Rescue the poor and needy: Deliver them out of the hand of the wicked. They know not, neither do they understand; They walk to and fro in darkness: All the foundations of the earth are shaken. I said, Ye are gods, And all of you sons of the Most High. Nevertheless, ye shall die like men, And fall like one of the princes.”

“How long will ye judge unjustly” “These judges are not evil angels, who in later Judaism were regarded as guardians of the nations.”International Critical Commentary, Vol. II, p. 215. Who were they? They were the ones to whom God gave the Law of Moses, i.e. the Israelites (See John 10:34 ff), particularly the wicked judges upon whom this chapter is focused.

“Judge the poor… fatherless… afflicted… destitute, and deliver them out of the hand of the wicked” Many are the Biblical denunciations of Israel’s wicked judges. Zephaniah 3:3 refers to those judges as “evening wolves”; and Amos repeatedly stated that they would sell the poor “for a pair of shoes” (Amos 2:6; Amos 8:6). Furthermore, those prophets were not speaking of “angels” but of the corrupt judges of the chosen people. Those who are familiar with the sordid record cannot be surprised that Jesus founded one of his parables upon the “Unjust Judge.”

“They know not… neither understand… but walk in darkness” This is the statement of God regarding the scandalous judges of Israel. Their ignorance and lack of understanding in view here were in no sense innocent, but willful. As Christ himself explained it, “Their eyes they have closed and their ears they have stopped, lest they should see with their eyes, and hear with their ears and understand with their hearts, and should turn again and I should heal them” (Acts 18:26-27).

“All the foundations of the earth are shaken” This simply means that with a corrupt judiciary, Israel’s foundation as a nation was already in a very precarious condition. No nation can long survive when the judiciary becomes corrupt.

See the chapter introduction for a full discussion of Psalms 82:6.

“Nevertheless, ye shall die like men, And fall like one of the princes.” (Psalms 82:7)

“Ye shall die like men.” This is an unfortunate rendition, because it seems to say that “the angels” alleged to be spoken of here shall even die like human beings die. “The death here is evidently a penalty impending upon these unjust judges from God himself. Though exalted in their position, they were not divine, but human.”Ibid., p. 216.

To paraphrase this verse, “You shall certainly die just like all other mortals die.”

“This verse contrasts the purely human fate of the unjust judges with the superhuman dignity of their calling.”J. R. Dummelow’s Commentary, p. 362.

This mention of death to the unjust judges forbids the notion that angels are addressed; because, the angels of God are not subject to death, except in the case of the fallen angels who followed Satan; and that death will be eternal punishment, not ordinary death.

Barnes' Notes on the Whole Bible

How long will ye judge unjustly - literally, Judge evil. This is designed, evidently, to denote the prevailing character of the magistrates at the time when the psalm was written. Unhappily such occasions occur very often in the course of human affairs.

And accept the persons of the wicked? - literally, Lift up, or bear, the faces of the wicked. The meaning is, that they showed favor or partiality to wicked people; they did not decide cases according to truth, but were influenced by a regard for particular persons on account of their rank, their position, their wealth, or their relation to themselves. This is a common phrase in the Scriptures to denote favoritism or partiality. Job 34:19; Acts 10:34; Romans 2:11; 1 Peter 1:17; Leviticus 19:15; Deuteronomy 1:17.

Calvin's Commentary on the Bible

2How long will ye judge unjustly? Many suppose that God is here introduced speaking, and that these are the words which he utters from his throne of judgment. But I would rather consider the prophet himself as the speaker, who, in order to prepare the way for administering a rebuke, had spoken in the manner in which he did in the first verse. Kings may lift up their heads above the clouds, but they, as well as the rest of mankind, are under the government of God; and such being the case, it is in vain for them arrogantly to struggle to obtain exemption from the obligations of reason. Yet this is what they do. Although tyrants are amongst the basest of men, and occupy their exalted station by detestable treason, yet if any servant of God has the fortitude to open his mouth against them, they immediately attempt to shelter themselves by appealing to the sacred name of God, as if great wrong had been done to them. Thus, whilst they persuade themselves that they are privileged with exemption from the law to which the rest of mankind are subject, they endeavor to deprive the common people of divine truth and its ministers. In short, they think that there can be no sovereignty unless where uncontrolled license is enjoyed. But let this principle be once established, “That God rules among them,” and then a way is opened up for the admission of divine truth. Accordingly, the prophet, after having thus laid a foundation for his authority, freely inveighs against princes, and reproves the very gross vice of selling themselves to those who unrighteously oppress the poor, and of being gained by bribes to pervert in their administration every principle of justice. He expressly names the wicked; for good men will never attempt to corrupt judges. Moreover, there is a certain devilish frenzy which infatuates the princes of the world, and leads them voluntarily to pay greater respect to wicked men than to the simple and innocent. Even supposing that the wicked continue inactive, and use no endeavors to obtain for themselves favor either by flattery, fraud, bribery, or other artifices; yet those who bear rule are for the most part inclined of themselves to the bad side. The reason why the prophet upbraids them is, that wicked men find more favor at their hands than the good and conscientious.

Smith's Bible Commentary

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

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

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

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

Now God, judging among the judges, said,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dr. Constable's Expository Notes

Psalms 82

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

Dr. Constable's Expository Notes

Israel’s judges were perverting justice. God called them to practice righteous justice. Chisholm believed the king is in view in Psalms 82:2-7 rather than God. [Note: Ibid., p. 266, n. 17.] The essence of proper judging was making sure that the defenseless got justice. Israel’s judges, who should have been the wisest of the people, were ignorant of the importance of fair judgment and the consequences of unfair judging. Consequently law and order, the foundations of life on earth, were unstable.

Dr. Constable's Expository Notes

2. The indictment of the judges 82:2-7

Gill's Exposition of the Whole Bible

How long will ye judge unjustly,.... These are the words not of the psalmist, but of the divine Person that stands in the congregation of the mighty, and judges among the gods; calling the unjust judges to an account, and reproving them for their unrighteous proceedings and perversion of justice, in which they had long continued, and which was an aggravation of their sin; this is very applicable to the rulers and judges of the Jewish nation in the times of Christ, who had long dealt very unjustly, and continued to do so; they judged wrong judgment, or judgment of iniquity, as Aben Ezra renders it, both in civil and ecclesiastical things; their judgment was depraved concerning the law, which they transgressed and made void by adhering to the traditions of the elders; they passed an unrighteous judgment on John the Baptist, the forerunner of Christ, rejecting his baptism, and calling him a devil; and upon Christ himself, adjudging him to death for crimes he was not guilty of; and upon his followers, whom they cast out of the synagogue; the character of an unjust judge see in Luke 18:2,

and accept the persons of the wicked? gave the cause in favour of them, and against the righteous, because they were rich, or related to them, or had bribes from them, contrary to the law in Deuteronomy 16:19, so the judges among the Jews, in Christ's time, judged according to appearance, the outward circumstances of men, and not righteous judgment, as our Lord suggests, John 7:24.

Selah. John 7:24- :.

Henry's Complete Commentary on the Bible

A psalm of Asaph.

      1 God standeth in the congregation of the mighty; he judgeth among the gods.   2 How long will ye judge unjustly, and accept the persons of the wicked? Selah.   3 Defend the poor and fatherless: do justice to the afflicted and needy.   4 Deliver the poor and needy: rid them out of the hand of the wicked.   5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.

      We have here,

      I. God's supreme presidency and power in all councils and courts asserted and laid down, as a great truth necessary to be believed both by princes and subjects (Psalms 82:1; Psalms 82:1): God stands, as chief director, in the congregation of the mighty, the mighty One, in coetu fortis--in the councils of the prince, the supreme magistrate, and he judges among the gods, the inferior magistrates; both the legislative and the executive power of princes is under his eye and his hand. Observe here, 1. The power and honour of magistrates; they are the mighty. They are so in authority, for the public good (it is a great power that they are entrusted with), and they ought to be so in wisdom and courage. They are, in the Hebrew dialect, called gods; the same word is used for these subordinate governors that is used for the sovereign ruler of the world. They are elohim. Angels are so called both because they are great in power and might and because God is pleased to make use of their service in the government of this lower world; and magistrates in an inferior capacity are likewise the ministers of his providence in general, for the keeping up of order and peace in human societies, and particularly of his justice and goodness in punishing evil-doers and protecting those that do well. Good magistrates, who answer the ends of magistracy, are as God; some of his honour is put upon them; they are his vicegerents, and great blessings to any people. A divine sentence is in the lips of the king,Proverbs 16:10. But, as roaring lions and ranging bears, so are wicked rulers over the poor people,Proverbs 28:15. 2. A good form and constitution of government intimated, and that is a mixed monarchy like ours; here is the might one, the sovereign, and here is his congregation, his privy-council, his parliament, his bench of judges, who are called the gods. 3. God's incontestable sovereignty maintained in and over all the congregations of the mighty. God stands, he judges among them; they have their power from him and are accountable to him. By him kings reign. He is present at all their debates, and inspects all they say and do, and what is said and done amiss will be called over again, and they reckoned with for their mal-administrations. God has their hearts in his hands, and their tongues too, and he directs them which way soever he will,Proverbs 21:1. So that he has a negative voice in all their resolves, and his counsels shall stand, whatever devices are in men's hearts. He makes what use he pleases of them, and serves his own purposes and designs by them; though their hearts little think so, Isaiah 10:7. Let magistrates consider this and be awed by it; God is with them in the judgment, 2 Chronicles 19:6; Deuteronomy 1:17. Let subjects consider this and be comforted with it; for good princes and good judges, who mean well, are under a divine direction, and bad ones, who mean ever so ill, are under a divine restraint.

      II. A charge given to all magistrates to do good with their power, as they will answer it to him by whom they are entrusted with it, Psalms 82:3; Psalms 82:4. 1. They are to be the protectors of those who lie exposed to injury and the patrons of those who want advice and assistance: Defend the poor, who have no money wherewith to make friends or fee counsel, and the fatherless, who, while they are young and unable to help themselves, have lost those who would have been the guides of their youth. Magistrates, as they must be fathers to their country in general, so particularly to those in it who are fatherless. Are they called gods? Herein they must be followers of him, they must be fathers of the fatherless. Job was so, Job 29:12. 2. They are to administer justice impartially, and do right to the afflicted and needy, who, being weak and helpless, have often wrongs done them; and will be in danger of losing all if magistrates do not, ex officio--officially, interpose for their relief. If a poor man has an honest cause, his poverty must be no prejudice to his cause, how great and powerful soever those are that contend with him. 3. They are to rescue those who have already fallen into the hands of oppressors and deliver them. (Psalms 82:4; Psalms 82:4): Rid them out of the hand of the wicked. Avenge them of their adversary,Luke 18:3. These are clients whom there is nothing to be got by, no pay for serving them, no interest by obliging them; yet these are those whom judges and magistrates must concern themselves for, whose comfort they must consult and whose cause they must espouse.

      III. A charge drawn up against bad magistrates, who neglect their duty and abuse their power, forgetting that God standeth among them, Psalms 82:2; Psalms 82:5. Observe, 1. What the sin is they are here charged with; they judge unjustly, contrary to the rules of equity and the dictates of their consciences, giving judgment against those who have right on their side, out of malice and ill-will, or for those who have an unrighteous cause, out of favour and partial affection. To do unjustly is bad, but to judge unjustly is much worse, because it is doing wrong under colour of right; against such acts of injustice there is least fence for the injured and by them encouragement is given to the injurious. It was as great an evil as any Solomon saw under the sun when he observed the place of judgment, that iniquity was there,Ecclesiastes 3:16; Isaiah 5:7. They not only accepted the persons of the rich because they were rich, though that is bad enough, but (which is much worse) they accepted the persons of the wicked because they were wicked; they not only countenanced them in their wickedness, but loved them the better for it, and fell in with their interests. Woe unto thee, O land! when thy judges are such as these. 2. What was the cause of this sin. They were told plainly enough that it was their office and duty to protect and deliver the poor; it was many a time given them in charge; yet they judge unjustly, for they know not, neither will they understand. They do not care to hear their duty; they will not take pains to study it; they have no desire to take things right, but are governed by interest, not by reason or justice. A gift in secret blinds their eyes. They know not because they will not understand. None so blind as those that will not see. They have baffled their own consciences, and so they walk on in darkness, not knowing nor caring what they do nor whither they go. Those that walk on in darkness are walking on to everlasting darkness. 3. What were the consequences of this sin: All the foundations of the earth (or of the land) are out of course. When justice is perverted what good can be expected? The earth and all the inhabitants thereof are dissolved, as the psalmist speaks in a like case, Psalms 75:3. The miscarriages of public persons are public mischiefs.