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- Verse 82
Psalms 82:6
Verse
Context
Sermons
Chuck Smith
Bob Utley
Favell Lee Mortimer
Richard Wurmbrand
George Fox
Charles AlexanderSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Though God admitted their official dignity (Joh 10:34), He reminds them of their mortality.
John Gill Bible Commentary
I have said, ye are gods,.... In the law, Exo 21:6 or they were so by his appointment and commission; he constituted them judges and magistrates, invested them with such an office, by which they came to have this title; see Rom 13:1, and so our Lord interprets these words, that they were gods "to whom" the word of God came, which gave them a commission and authority to exercise their office, Joh 10:35, or rather "against whom" it came, pronouncing the sentence of death on them, as in Psa 82:7, to which the reference is; declaring, that though they were gods by office, yet were mortal men, and should die. The Targum is, "I said, as angels are ye accounted"; and so judges and civil magistrates had need to be as angels, and to have the wisdom of them; see Sa2 14:20. Jarchi interprets it of angels, but magistrates are undoubtedly meant: and all of you are children of the most High; the Targum here again renders it, "the angels of the most High:'' and so Aben Ezra explains it of them who are called the sons of God, Job 38:7 but men in power are meant, who, because of their eminency and dignity, their high office, post, and place, are so called; see Gen 6:2.
Matthew Henry Bible Commentary
We have here, I. Earthly gods abased and brought down, Psa 82:6, Psa 82:7. The dignity of their character is acknowledged (Psa 82:6): I have said, You are gods. They have been honoured with the name and title of gods. God himself called them so in the statute against treasonable words Exo 22:28, Thou shalt not revile the gods. And, if they have this style from the fountain of honour, who can dispute it? But what is man, that he should be thus magnified? He called them gods because unto them the word of God came, so our Saviour expounds it (Joh 10:35); they had a commission from God, and were delegated and appointed by him to be the shields of the earth, the conservators of the public peace, and revengers to execute wrath upon those that disturb it, Rom 13:4. All of them are in this sense children of the Most High. God has put some of his honour upon them, and employs them in his providential government of the world, as David made his sons chief rulers. Or, "Because I said, You are gods, you have carried the honour further than was intended and have imagined yourselves to be the children of the Most High," as the king of Babylon (Isa 14:14), I will be like the Most High, and the king of Tyre (Eze 28:2), Thou hast set thy heart as the heart of God. It is a hard thing for men to have so much honour put upon them by the hand of God, and so much honour paid them, as ought to be by the children of men, and not to be proud of it and puffed up with it, and so to think of themselves above what is meet. But here follows a mortifying consideration: You shall die like men. This may be taken either, 1. As the punishment of bad magistrates, such as judged unjustly, and by their misrule put the foundations of the earth out of course. God will reckon with them, and will cut them off in the midst of their pomp and prosperity; they shall die like other wicked men, and fall like one of the heathen princes (and their being Israelites shall not secure them anymore than their being judges) or like one of the angels that sinned, or like one of the giants of the old world. Compare this with that which Elihu observed concerning the mighty oppressors in his time. Job 34:26, He striketh them as wicked men in the open sight of others. Let those that abuse their power know that God will take both it and their lives from them; for wherein they deal proudly he will show himself above them. Or, 2. As the period of the glory of all magistrates in this world. Let them not be puffed up with their honour nor neglect their work, but let the consideration of their mortality be both mortifying to their pride and quickening to their duty. "You are called gods, but you have no patent for immortality; you shall die like men, like common men; and like one of them, you, O princes! shall fall." Note, Kings and princes, all the judges of the earth, though they are gods to us, are men to God, and shall die like men, and all their honour shall be laid in the dust. Mors sceptra ligonibus aequat - Death mingles sceptres with spades. II. The God of heaven exalted and raised high, Psa 82:8. The psalmist finds it to little purpose to reason with these proud oppressors; they turned a deaf ear to all he said and walked on in darkness; and therefore he looks up to God, appeals to him, and begs of him to take unto himself his great power: Arise, O God! judge the earth; and, when he prays that he would do it, he believes that he will do it: Thou shalt inherit all nations. This has respect, 1. To the kingdom of providence. God governs the world, sets up and puts down whom he pleases; he inherits all nations, has an absolute dominion over them, to dispose of them as a man does of his inheritance. This we are to believe and to comfort ourselves with, that the earth is not given so much into the hands of the wicked, the wicked rulers, as we are tempted to think it is, Job 9:24. But God has reserved the power to himself and overrules them. In this faith we must pray, "Arise, O God! judge the earth, appear against those that judge unjustly, and set shepherds over thy people after thy own heart." There is a righteous God to whom we may have recourse, and on whom we may depend for the effectual relief of all that find themselves aggrieved by unjust judges. 2. To the kingdom of the Messiah. It is a prayer for the hastening of that, that Christ would come, who is to judge the earth, and that promise is pleaded, that God shall give him the heathen for his inheritance. Thou, O Christ! shalt inherit all nations, and be the governor over them, Psa 2:8; Psa 22:28. Let the second coming of Christ set to-rights all these disorders. There are two words with which we may comfort ourselves and one another in reference to the mismanagements of power among men: one is Rev 19:6, Hallelujah, the Lord God omnipotent reigneth; the other is Rev 22:20, Surely, I come quickly.
Tyndale Open Study Notes
82:6-7 The gods (see study notes on 29:1-2; 58:1), like mere mortals, cannot escape the judgment common to human rulers. Jesus quoted from this passage in John 10:34.
Psalms 82:6
God Presides in the Divine Assembly
5They do not know or understand; they wander in the darkness; all the foundations of the earth are shaken. 6I have said, ‘You are gods; you are all sons of the Most High.’ 7But like mortals you will die, and like rulers you will fall.”
- Scripture
- Sermons
- Commentary
(Through the Bible) John 9-10
By Chuck Smith1.6K1:24:47EXO 22:8PSA 82:6MAT 6:33In this sermon, the speaker discusses a scenario where someone's jacket goes missing and their neighbor is found wearing it. The situation is taken to the judges to determine who the rightful owner is. The speaker then transitions to a spiritual message, emphasizing that trying to enter the kingdom of heaven through good works or religious acts is futile. Instead, Jesus is the only way to the Father. The speaker also references a book by Dr. Adam Smith, who provides insights into the culture of the people in the Holy Land, particularly regarding shepherds and their sheep. The analogy of the shepherd calling his sheep by name is used to illustrate the relationship between Jesus and his followers. The sermon concludes by highlighting that there are two types of people in the world: those who belong to Jesus and those who do not.
Pride Is a Family Characteristic
By Bob Utley1.3K34:56PrideGEN 3:24EXO 28:17PSA 82:6ISA 14:12EZK 28:122TH 2:4REV 21:19In this sermon, the preacher discusses the dangers of pride and arrogance in both individuals and nations. He emphasizes that the root problem of evil is the desire to focus everything towards oneself and to usurp God's authority. The preacher uses the example of a powerful city, Tyre, to illustrate the consequences of this pride. Despite its strength and wealth, Tyre was ultimately destroyed because it failed to trust in God. The preacher warns that nations, like individuals, must not rely on their own power and accomplishments, but rather trust in God for their security and salvation.
John 10:31 to End. the Jews Attempt to Stone Christ for Saying He Was the Son of God.
By Favell Lee Mortimer0PSA 82:6Favell Lee Mortimer preaches about the meekness and compassion of Jesus when faced with hostility, highlighting how ungrateful and hard-hearted humanity can be towards God's kindness and gifts. Jesus uses powerful arguments, referencing Psalm 82 to demonstrate his divinity as the Son of God, sanctified and sent into the world by the Father. Despite presenting convincing evidence, the Jews remained hardened against Jesus as the Messiah, leading Him to retreat to a place beyond the river Jordan, where many believed in Him, reflecting on the importance of where our hearts first received the truth.
Oneness
By Richard Wurmbrand0GEN 1:26PSA 82:6JHN 10:34JHN 14:91CO 12:12COL 2:9Richard Wurmbrand delves into the mystique of numbers, asserting that God's oneness is intertwined with the concept of unity and synthesis of conflicting forces. He explains that man, like God, is a composite unity of body, soul, and spirit, reflecting the divine nature. Wurmbrand highlights the Hebrew language's distinction between absolute unity and composite unity, using the example of the Father, Son, and Holy Ghost as a composite unity within God. He emphasizes the idea that every individual, as a reflection of God's oneness, is interconnected and shares in God's divine nature.
Epistle 213
By George Fox0Identity in ChristPower Of GodGEN 3:15JOB 37:11PSA 82:6ISA 28:16ISA 61:3MAT 16:18JHN 8:36ROM 8:34ROM 14:171CO 1:241CO 3:111CO 4:8EPH 6:162TI 1:10JAS 2:5George Fox emphasizes the importance of dwelling in the life and power of God, which serves as a firm foundation for believers. He encourages the faithful to recognize Christ as their salvation and wisdom, assuring them that they are preserved in sincerity and integrity through God's power. Fox highlights that true freedom is found in Christ, who has triumphed over darkness and offers life and immortality to His followers. He reassures believers of their identity as children of God and heirs to His everlasting kingdom, filled with joy and peace. Ultimately, he calls for a life of praise and glory to God, who is eternal.
"The Shadow of the Cross" ch.10:11-42
By Charles Alexander0PSA 82:6JER 23:5MAT 11:27LUK 19:41JHN 5:23JHN 10:27JHN 10:30JHN 10:361CO 5:7HEB 1:3Charles Alexander delves into the profound events surrounding Jesus' ministry in Jerusalem during the Feast of Tabernacles and the Feast of Dedication, highlighting the escalating enmity and the clear declaration of His divinity, leading to the ultimate rejection by the Jewish leaders. The shadow of the cross looms as Jesus proclaims His eternal Sonship and unity with the Father, emphasizing the necessity of faith in His works and the eternal security of His sheep. The discourse culminates in a dramatic confrontation where Jesus asserts His deity, prompting the Pharisees to attempt to stone Him, but His divine timing prevents their actions, setting the stage for the impending sacrifice on the Cross.
Our Lord at the Feast of Dedication John 10:22-42
By R.A. Torrey0Faith and AssuranceThe Deity of ChristPSA 82:6JHN 5:36JHN 8:47JHN 10:22JHN 14:10JHN 17:2R.A. Torrey explores the significance of Jesus' declaration at the Feast of Dedication, emphasizing His identity as the Son of God and the Giver of Eternal Life. He discusses the disbelief of the Jews despite witnessing His miraculous works and highlights the intimate relationship between Jesus and the Father, asserting their oneness. Torrey underscores the assurance given to Christ's sheep, who are eternally secure in His hand, and the necessity of faith in recognizing Jesus' divine nature. The sermon also addresses the misunderstanding and hostility of the Jews towards Jesus, culminating in their attempts to stone Him for blasphemy. Ultimately, Torrey calls for a deeper understanding of Jesus' works and the faith required to accept Him as the Messiah.
Homily 32 on the Acts of the Apostles
By St. John Chrysostom0PSA 82:6ACT 15:1ACT 15:8ROM 4:21CO 7:19EPH 2:51PE 5:8John Chrysostom preaches on the importance of understanding the true essence of faith and salvation, emphasizing the need to focus on the heart rather than external rituals like circumcision. He highlights the unity and equality of believers, both Jews and Gentiles, in the eyes of God, emphasizing that salvation comes through faith alone. Chrysostom addresses the Pharisees' insistence on the Law, pointing out that salvation is by grace through faith in Jesus Christ, not by works or adherence to the Mosaic Law.
God’s Awful Judgment in the Breaking and Withering of the Strong Rods of a Community
By Jonathan Edwards01KI 4:251KI 10:8PSA 82:6ECC 10:17EZK 19:12Jonathan Edwards preaches about the awful judgment of God when strong rulers in a community, symbolized as strong rods, are broken and withered by death. He emphasizes the importance of qualified, wise, and able magistrates who are well-equipped for governance, possess integrity, and have a spirit of government. Edwards highlights the positive impact of such rulers on society's prosperity, unity, and spiritual well-being, drawing examples from biblical references like Solomon's reign. The sermon underscores the significant loss and vulnerability a community faces when deprived of strong and righteous leaders, making it a cause for great lamentation.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Though God admitted their official dignity (Joh 10:34), He reminds them of their mortality.
John Gill Bible Commentary
I have said, ye are gods,.... In the law, Exo 21:6 or they were so by his appointment and commission; he constituted them judges and magistrates, invested them with such an office, by which they came to have this title; see Rom 13:1, and so our Lord interprets these words, that they were gods "to whom" the word of God came, which gave them a commission and authority to exercise their office, Joh 10:35, or rather "against whom" it came, pronouncing the sentence of death on them, as in Psa 82:7, to which the reference is; declaring, that though they were gods by office, yet were mortal men, and should die. The Targum is, "I said, as angels are ye accounted"; and so judges and civil magistrates had need to be as angels, and to have the wisdom of them; see Sa2 14:20. Jarchi interprets it of angels, but magistrates are undoubtedly meant: and all of you are children of the most High; the Targum here again renders it, "the angels of the most High:'' and so Aben Ezra explains it of them who are called the sons of God, Job 38:7 but men in power are meant, who, because of their eminency and dignity, their high office, post, and place, are so called; see Gen 6:2.
Matthew Henry Bible Commentary
We have here, I. Earthly gods abased and brought down, Psa 82:6, Psa 82:7. The dignity of their character is acknowledged (Psa 82:6): I have said, You are gods. They have been honoured with the name and title of gods. God himself called them so in the statute against treasonable words Exo 22:28, Thou shalt not revile the gods. And, if they have this style from the fountain of honour, who can dispute it? But what is man, that he should be thus magnified? He called them gods because unto them the word of God came, so our Saviour expounds it (Joh 10:35); they had a commission from God, and were delegated and appointed by him to be the shields of the earth, the conservators of the public peace, and revengers to execute wrath upon those that disturb it, Rom 13:4. All of them are in this sense children of the Most High. God has put some of his honour upon them, and employs them in his providential government of the world, as David made his sons chief rulers. Or, "Because I said, You are gods, you have carried the honour further than was intended and have imagined yourselves to be the children of the Most High," as the king of Babylon (Isa 14:14), I will be like the Most High, and the king of Tyre (Eze 28:2), Thou hast set thy heart as the heart of God. It is a hard thing for men to have so much honour put upon them by the hand of God, and so much honour paid them, as ought to be by the children of men, and not to be proud of it and puffed up with it, and so to think of themselves above what is meet. But here follows a mortifying consideration: You shall die like men. This may be taken either, 1. As the punishment of bad magistrates, such as judged unjustly, and by their misrule put the foundations of the earth out of course. God will reckon with them, and will cut them off in the midst of their pomp and prosperity; they shall die like other wicked men, and fall like one of the heathen princes (and their being Israelites shall not secure them anymore than their being judges) or like one of the angels that sinned, or like one of the giants of the old world. Compare this with that which Elihu observed concerning the mighty oppressors in his time. Job 34:26, He striketh them as wicked men in the open sight of others. Let those that abuse their power know that God will take both it and their lives from them; for wherein they deal proudly he will show himself above them. Or, 2. As the period of the glory of all magistrates in this world. Let them not be puffed up with their honour nor neglect their work, but let the consideration of their mortality be both mortifying to their pride and quickening to their duty. "You are called gods, but you have no patent for immortality; you shall die like men, like common men; and like one of them, you, O princes! shall fall." Note, Kings and princes, all the judges of the earth, though they are gods to us, are men to God, and shall die like men, and all their honour shall be laid in the dust. Mors sceptra ligonibus aequat - Death mingles sceptres with spades. II. The God of heaven exalted and raised high, Psa 82:8. The psalmist finds it to little purpose to reason with these proud oppressors; they turned a deaf ear to all he said and walked on in darkness; and therefore he looks up to God, appeals to him, and begs of him to take unto himself his great power: Arise, O God! judge the earth; and, when he prays that he would do it, he believes that he will do it: Thou shalt inherit all nations. This has respect, 1. To the kingdom of providence. God governs the world, sets up and puts down whom he pleases; he inherits all nations, has an absolute dominion over them, to dispose of them as a man does of his inheritance. This we are to believe and to comfort ourselves with, that the earth is not given so much into the hands of the wicked, the wicked rulers, as we are tempted to think it is, Job 9:24. But God has reserved the power to himself and overrules them. In this faith we must pray, "Arise, O God! judge the earth, appear against those that judge unjustly, and set shepherds over thy people after thy own heart." There is a righteous God to whom we may have recourse, and on whom we may depend for the effectual relief of all that find themselves aggrieved by unjust judges. 2. To the kingdom of the Messiah. It is a prayer for the hastening of that, that Christ would come, who is to judge the earth, and that promise is pleaded, that God shall give him the heathen for his inheritance. Thou, O Christ! shalt inherit all nations, and be the governor over them, Psa 2:8; Psa 22:28. Let the second coming of Christ set to-rights all these disorders. There are two words with which we may comfort ourselves and one another in reference to the mismanagements of power among men: one is Rev 19:6, Hallelujah, the Lord God omnipotent reigneth; the other is Rev 22:20, Surely, I come quickly.
Tyndale Open Study Notes
82:6-7 The gods (see study notes on 29:1-2; 58:1), like mere mortals, cannot escape the judgment common to human rulers. Jesus quoted from this passage in John 10:34.