Psalms 82

Psalms 82A BRIEF but pregnant statement of the responsibilities attached to the judicial office under the Mosaic dispensation. After declaring the relation which the judges bore to God, Psalms 82:1, he rebukes their malversation, Psalms 82:2, and exhorts them to a better practice, Psalms 82:3-4, and in case of their persistency in evil, Psalms 82:5, notwithstanding their acknowledged dignity, Psalms 82:6, threatens them with condign punishment, Psalms 82 :, to which the church responds by praying God himself to appear as the universal judge and sovereign, Psalms 82:8.

1. (Psalms 82:1) A Psalm. By Asaph. God stands in the assembly of the Mighty; in the midst of the gods he judges. There is no reason for doubting that the Asaph mentioned in this title was the Asaph of the reign of David, in whose times the necessity for such a warning must already have existed, if not in the person of the king, who, perhaps on that account, is not particularly mentioned, yet in his chiefs or nobles, the exalted though inferior magistrates who executed justice under him. The judicial appearance of Jehovah here presented is like that in Psalms 1:1. Stands, or, as the participle strictly means, (is) standing, stationing himself, assuming his position.

The word translated assembly is one commonly applied to the congregation of Israel, as an organised whole or body politic. See Exodus 12:3; Exodus 16:1, Leviticus 4:15, Numbers 27:17.

Mighty is singular, not plural, in Hebrew, being one of the divine names, and qualifies the congregation or assembly as belonging to God himself, i.e. instituted by him, and held under his authority. The parallel expression, in the midst of the gods, superadds to this idea an allusion to a singular usage of the Pentateuch, according to which the theocratical magistrates, as mere representatives of God’s judicial sove reignty, are expressly called Elohim, the plural form of which is peculiarly well suited to this double sense or application. See Exodus 21:6; Exodus 22:8-9, and compare Deuteronomy 1:17; Deuteronomy 19:17, 2 Chronicles 19:6. Even reverence to old age seems to be required on this principle (Leviticus 19:32), and obedience to parents in the fifth commandment (Exodus 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. The remarkable use of the name God in Exodus, above referred to, is concealed from the reader of the English Bible, by the arbitrary use of the word judges, as a translation of the Hebrew, which of course it cannot be. He judges, will judge, is about to judge, The idea is,would be a judge to them. Compare Isaiah 3:13-15, Micah 3:1-4, Jeremiah 22:1-4.

2. (Psalms 82:2) How long will ye judge wrong, and the faces of wicked men accept? Selah. The question implies that they had done so long enough, nay, too long, since it was wrong from the beginning. Wrong, in the strongest moral sense, injustice, wickedness. Wrong, in Hebrew as in English, may be construed either as an adverb or a noun, or both, i.e. as a noun adverbially used to qualify the verb. See the similar construction of its counter-part or converse, Psalms 58:1.

The last clause exemplies one of the most peculiar Hebrew idioms. The combination usually rendered respect persons in the English Bible, and applied to judicial partiality, means literally to take (or 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 man’s face or person rather than another’s, 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 can sometimes only be obtained by bribes, especially though not exclusively in oriental courts. The Selah commends the implied charge of official malversation to the serious reflection of the accused parties.

3. (Psalms 82:3) Judge the weak and fatherless, (to) the sufferer and the poor do justice. The indirect censure of their evil deeds is followed by a direct exhortation to do well. Compare Isaiah 1:16-17. The verb of the first clause is explained by that of the second, which is a technical forensic term, meaningto make innocent or righteous, i.e. to recognise or declare as such by a judicial act. See Exodus 23:7, Deuteronomy 25:1, and compare 2 Samuel 15:4, Isaiah 5:23; Isaiah 5:18. The word translated weak is applied to the defect of bodily strength and of property or substance.

See above, on Psalms 41:1. It is used by Moses in the same connection, Exodus 23:3. The fatherless or orphans are continually spoken of, as proper objects both of mercy and of justice. See above, on Psalms 10:14; Psalms 68:5, and compare Exodus 22:22. The word translated poor seems strictly to denote one who has grown poor or become impoverished. See the verbal root in Psalms 34:10.

4. (Psalms 82:4) Deliver the weak and the needy (man), front the hand of wicked (men) free (him). The first verb means originally to suffer or cause to escape; the second to extricate or disembarrass. From the hand of the wicked implies from their power, as actually exercised for coercion. The structure of the sentence may be made more regular by disregarding the pause-accent and attaching the needy to the last clause, and the poor from the hand of the wicked set free.

5. (Psalms 82:5) They know not and they will not understand; in darkness they will (still) walk; shaken are all the foundations of earth. This is the Lord’s complaint of their incorrigible ignorance and indocility, which rendered even his divine instructions unavailing. The object of the first verbs is suggested by the context, as in Psalms 14:4. What they did not know and would not understand was their judicial duty and responsibility, the end for which they were invested with authority. Darkness is a figure both for ignorance and wickedness. See Proverbs 2:13. The denial or perversion of justice is described as disorganising society. Compare the figures in Psalms 11:3; Psalms 75:3.

6. (Psalms 82:6) I have said, Gods (are) ye, and sons of the Highest all of you. Their sin did not consist in arrogating to themselves too high a dignity, but in abusing it by malversation, and imagining that it relieved them from responsibility, whereas it really enhanced it. They were God’s representatives, but for that very reason they were bound to be pre-eminently just and faithful. I have said, not merely to myself or in secret, but in my law; referring to the passages in Exodus already cited. See above, on Psalms 82:1. Ye are gods, or God, i.e. ye occupy his place and are entrusted with his honour as a just and holy God.

The pregnant significancy of the plural form is here the same as in Psalms 82:1 above. The parallel expression, sons of the Most High, denotes the closest and most intimate relation to Jehovah, as the Supreme or Sovereign God. See above, on Psalms 2:7. This verse is cited by our Lord (John 10:34-35), to shew that if the divine name had been applied by God to mere men, there could be neither blasphemy nor folly in its application to the incarnate Son of God himself.

7. (Psalms 82:7) (Yet) verily like mankind shall ye die, and like one of the princes shall ye fall. Our idiom requires an adversative particle at the beginning, to bring out the antithetical relation of the sentences. But the first word in Hebrew is properly a particle of strong asseveration, certainly, assuredly. See above, on Psalms 31:22, and compare my note on Isaiah 53:4. Like mankind, or men collectively, or like a man indefinitely, i.e. any other man. So in the other clause, like one of the princes, i.e. any other prince, or person holding an exalted station.

The clauses constitute a climax. The first merely describes them as sharers in the general mortality of man. The second threatens them with death, i.e. violent or untimely death, as a special punishment. Ye shall fall, by the sword (Jeremiah 39:18), or in some analogous manner. The verb is often absolutely used in this way to denote a violent and penal loss of life. See above, Psalms 20:8, and below, Psalms 111:7, and compare Exodus 19:21, Jeremiah 8:12.

The general meaning of this verse, when taken in connection with the one before it, is that notwithstanding their exalted dignity, bestowed and recognised by God himself, they were not thereby exempted from the common mortality of men, nor even from those signal and destructive strokes, with which God often visits men as highly favoured and exalted as themselves.

8. (Psalms 82:8) Arise, 0 God, judge the earth; for thou art to possess all nations. This is not, as some interpreters suppose, a mere wish that God would do what he had just threatened; for this would make the psalm end with a feeble anti-climax. It is rather a petition that, since the representative or delegated judges had proved so unfaithful, God would appear in person and reclaim the powers which had been so wickedly abused. And this he is besought to do, not only in Israel, where the proximate occasion of the prayer was furnished, but throughout the earth, over all whose nations he possessed, and was one day to make good, the same hereditary right, i.e. a right continuing unchanged through all successive generations.

Psalms 82:1-8

Title and Subject. A Psalm of Asaph. This poet of the temple here acts as a preacher to the court and to the magistracy. Men who do one thing well are generally equal to another; he who writes good verse is not unlikely to be able to preach. What preaching it would have been had Milton entered the pulpit, or had Virgil been an apostle. Asaph’s sermon before the judges is now before us. He speaks very plainly, and his song is rather characterised by strength than by sweetness. We have here a clear proof that all psalms and hymns need not be direct expressions of praise to God; we may, according to the example of this psalm, admonish one another in our songs. Asaph no doubt saw around him much bribery and corruption, and while David punished it with the sword, he resolved to scourge it with a prophetic psalm. In so doing, the sweet singer was not forsaking his profession as a musician for the Lord, but rather was practically carrying it out in another department. He was praising God when he rebuked the sin which dishonoured him, and if he was not making music, he was hushing discord when he bade rulers dispense justice with impartiality. The Psalm is a whole and needs no formal division.

Ver. 1. God standeth in the congregation of the mighty. He is the overlooker, who, from his own point of view, sees all that is done by the great ones of the earth. When they sit in state he stands over them, ready to deal with them if they pervert judgment. Judges shall be judged, and to justices justice shall be meted out. Our village squires and country magistrates would do well to remember this.

Some of them had need go to school to Asaph till they have mastered this psalm. Their harsh decisions and strange judgments are made in the presence of him who will surely visit them for every unseemly act, for he has no respect unto the person of any, and is the champion of the poor and needy. A higher authority will criticise the decision of petty sessions, and even the judgments of our most impartial judges will be revised by the High Court of heaven. He judgeth among the gods. They are gods to other men, but he is GOD to them. He lends them his name, and this is their authority for acting as judges, but they must take care that they do not misuse the power entrusted to them, for the Judge of judges is in session among them. Our puisne judges are but puny judges, and their brethren who administer common law will one day be tried by the common law. This great truth is, upon the whole, well regarded among us in these times, but it was not so in the earlier days of English history, when Jeffries, and such as he, were an insult to the name of justice. Oriental judges, even now, are frequently, if not generally, amenable to bribes, and in past ages it was very hard to find a ruler who had any notion of justice apart from his own arbitrary will. Such plain teaching as this psalm contains was needful indeed, and he was a bold good man who, in such courtly phrases, delivered his own soul. NOTES AND QUAINT SAYINGS Whole Psalm. Asaph, who has written so much in the previous Psalms of the coming of Christ in the flesh, now speaks of his second coming to judgment. Josephus Maria Thomasius. 1649-1713. Ver. 1. God standeth. He is said to stand, because of his immutability, his power, his abiding presence, and also because of his promptness in act, to decide for the right, and to help the poor, as he did S. Stephen. But one commentator draws a yet deeper lesson from the word stand. He reminds us that it is for the judge to sit, and for the litigants or accused to stand; as it is written, Moses sat to judge the people: and the people stood by Moses from the morning until the evening.

Exodus 18:13. It is then a solemn warning for judges to remember, that whatever cause is before them is God’s cause, since right and wrong are at stake in it, and that by acquitting the guilty, or condemning the innocent, they pass sentence against God himself. Albertus Magnus, Le Blanc, and Agellius, quoted by Neale and Littledale. Ver. 1. God standeth in the congregation of the mighty, or, of God. These words are exegetical, and help to illustrate what he had said before: God standeth in the congregation of God. What is that? Why he judgeth as supreme amongst the judges of the world. He stands not as a cipher, or a bare spectator, but he himself makes one amongst them.

1. He judgeth actively amongst them. We look upon men, and think the judgment is theirs, but it is God that exerciseth judgment amongst them.
2. Passively, he is so in the midst of these earthly gods, that if they do unjustly he will execute justice on them, and judge the judges of the world; for though they be great, yet there is a greater than they, to whom they must shortly give an account. Thomas Hall. 1659-60. Ver. 1. In the congregation. Rulers must understand that they are not placed over stocks and stones, nor over swine and dogs, but over the congregation of God: they must therefore be afraid of acting against God himself when they act unjustly. Martin Luther. HINTS TO THE VILLAGE Ver. 1. The sovereignty of God over the most powerful and exalted. How that sovereignty reveals itself, and what we may expect from it. Ver. 1. The Lord’s presence in cabinets and senates. WORK ON THE EIGHTY-SECOND PSALM “The Beauty of Magistracy. An Exposition of Psa 82:1-8.” By THOMAS HALL, B.D. 1659-60. (In ‘S WORKS. Vol. 4. Nichol’s Edition.) Psalms 82:2*

Ver. 2. How long will ye judge unjustly and accept the persons of the wicked? It is indirectly stated that the magistrates had been unjust and corrupt. They not only excused the wicked, but even decided in their favour against the righteous. A little of this is too much, a short time too long. Some suitors could get their claims settled at once, and in their own favour, while others were wearing out their lives by waiting for an audience, or were robbed by legal process because their opponents had the judge’s ear: how long were such things to be perpetuated? Would they never remember the Great Judge, and renounce their wickedness? This verse is so grandly stern that one is tempted to say, “Surely an Elijah is here.” Selah. This gives the offenders pause for consideration and confession. NOTES AND QUAINT SAYINGS Whole Psalm. Asaph, who has written so much in the previous Psalms of the coming of Christ in the flesh, now speaks of his second coming to judgment. Josephus Maria Thomasius. 1649-1713. Ver. 2. And accept the persons of the wicked. The last clause exemplifies one of the most peculiar Hebrew idioms. The combination usually rendered respect persons in the English Bible, and applied to judicial partiality, means literally to take (or take up) faces. Some suppose this to mean the raising of the countenance, or causing to look up from dejection. But the highest philological authorities are now agreed, that the primary idea is that of accepting one man’s face or person rather than another’s, 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 can sometimes only be obtained by bribes, especially, though not exclusively, in oriental courts. Joseph Addison Alexander. HINTS TO THE VILLAGE Ver. 2. A common sin. Regard for the persons of men often influences our judgment of their opinions, virtues, vices, and general bearing; this involves injustice to others, as well as deep injury to the flattered. Psalms 82:3*

Ver. 3. Defend the poor and fatherless. Cease to do evil, learn to do well. Look not to the interests of the wealthy whose hands proffer you bribes, but protect the rights of the needy, and especially uphold the claims of orphans whose property too often becomes a prey. Do not hunt down the peasant for gathering a few sticks, and allow the gentlemanly swindler to break through the meshes of the law. Do justice to the afflicted and needy. Even they can claim from you as judge no more than justice; your pity for their circumstances must not make you hold the scales unfairly: but if you give them no more than justice, at least be sure that you give them that to the full. Suffer not the afflicted to be further afflicted by enduring injustice, and let not the needy long stand in need of an equitable hearing. NOTES AND QUAINT SAYINGS Whole Psalm. Asaph, who has written so much in the previous Psalms of the coming of Christ in the flesh, now speaks of his second coming to judgment. Josephus Maria Thomasius. 1649-1713. Ver. 3. It is said of Francis the First, of France, that when a woman kneeled to him to beg justice, he bade her stand up; for, said he, Woman, it is justice that I owe thee, and justice thou shalt have; if thou beg anything of me, let it be mercy. A happy place and people surely, where justice (as it seemeth), was not extorted, but dropt as kindly as honey from the comb; where there was no sale of offices, no exchanging of fees, no subtleties of delay, no trucking for expedition, no making snares of petty and penal statutes: where Justice had scales in her hand, not to weigh gold, but equity: where judges and magistrates were as Noah’s ark, to take in weary doves, and as the horns of the altar, for oppressed innocency to betake himself unto; where lawyers, advocates, pleaders, did not call evil good, or good evil, bitter sweet, etc., where plaintiffs and accusers did not inform or persecute through malice, envy, or for advantage; where subordinate officers durst not help potent delinquents out of the briars, nor suffer poor men, tempest tossed in law, to languish in their business within ken of harbour for want of giving a sop to Cerberus, or sacrificing to the great Diana of expedition; where those setting dogs, such as base, promoting informers, were not countenanced, and severely punished upon any false, unjust, or malicious information. To close up all, where the magistrate owed justice to the people, and paid it; where the people begged for mercy and had it. William Price. 1642. Ver. 3-4. The touchstone of magistrates’ justice is in the causes and cases of the poor, fatherless, afflicted, and needy, who are not able to attend long their suits of law, have no friends nor money to deal for them; to whom, therefore, the mighty should be eyes to direct them, and a staff to their weakness, to support and help them in their right. David Dickson. HINTS TO THE VILLAGE Ver. 3. A plea for orphans. Psalms 82:4*

Ver. 4. Deliver the poor and needy: rid them out of the hand of the wicked. Break the nets of the man catchers, the legal toils, the bonds, the securities, with which cunning men capture and continue to hold in bondage the poor and the embarrassed. It is a brave thing when a judge can liberate a victim like a fly from the spider’s web, and a horrible case when magistrate and plunderer are in league. Law has too often been an instrument for vengeance in the hand of unscrupulous men, an instrument as deadly as poison or the dagger. It is for the judge to prevent such villainy. NOTES AND QUAINT SAYINGS Whole Psalm. Asaph, who has written so much in the previous Psalms of the coming of Christ in the flesh, now speaks of his second coming to judgment. Josephus Maria Thomasius. 1649-1713. Ver. 3-4. See Psalms on “Psalms 82:3” for further information. HINTS TO THE VILLAGE None. Psalms 82:5*

Ver. 5. They know not, neither will they understand. A wretched plight for a nation to be in when its justices know no justice, and its judges are devoid of judgment. Neither to know his duty nor to wish to know it is rather the mark of an incorrigible criminal than of a magistrate, yet such a stigma was justly set upon the rulers of Israel. They walk on in darkness. They are as reckless as they are ignorant. Being both ignorant and wicked they yet dare to pursue a path in which knowledge and righteousness are essential: they go on without hesitation, forgetful of the responsibilities in which they are involved, and the punishment which they are incurring. All the foundations of the earth are out of course. When the dispensers of law have dispensed with justice, settlements are unsettled, society is unhinged, the whole fabric of the nation is shaken. When injustice is committed in due course of law the world is indeed out of course. When “Justices’ justice” becomes a byword it is time that justice dealt with justices. Surely it would be well that certain of “the great unpaid” should be paid off, when day after day their judgments show that they have no judgment. When peasants may be horsewhipped by farmers with impunity, and a pretty bird is thought more precious than poor men, the foundations of the earth are indeed sinking like rotten piles unable to bear up the structures built upon them.

Thank God we have, as an almost invariable rule, incorruptible judges; may it always be so. Even our lesser magistrates are, in general, most worthy men; for which we ought to be grateful to God evermore. NOTES AND QUAINT SAYINGS Whole Psalm. Asaph, who has written so much in the previous Psalms of the coming of Christ in the flesh, now speaks of his second coming to judgment. Josephus Maria Thomasius. 1649-1713. Ver. 5. They know not, neither will they understand, etc. Every judge must have in him (as Baldus actually said) two kinds of salt; the first is sal scientiae, that he may know his duty; the second is sal conscientiae, that he may do his duty. Such as fail in the first, are censured here with a nescierunt, and non intellexerunt; such as fall in the second, are branded here with an ambulant in tenebris. The dangers upon this neglect of these duties are two: the one concerning the whole commonwealth, All the foundations of the earth are out of course; the other especially touching the private persons of the judges, at the seventh verse, Ye shall die like men, and fall like one of the princes, and after death comes judgment, Psalms 82:8 : Arise, O God, judge the earth. Almighty God “standeth in the congregation of princes, and is a judge among gods; “he sits Chief Justice in every session and assize, to mark what matters pass, and how they pass, ready to judge those righteously, who judge others unjustly, “giving wrong judgment, and accepting the persons of the wicked.” Psalms 67:4 pros to krithrion tou yeou.

Thus I have made the way plain before you; God infinitely rich in mercy grant, that both I in speaking, and you in hearing, may walk therein (as the blessed Apostle phraseth it, Galatians 2:14) “with a right foot.” They know not, neither will they understand. That is, they neither know God, who made them gods; nor yet understand his law, which is a lantern to their feet, and a light to their paths. Or, as Placidus Parmensis upon the place, — They neither consider how they that be called gods, as commissioners and ministers of God, ought to judge others; nor yet remember how they shall be judged themselves at the last day, when “all the foundations of the world shall be moved, “and God himself shall “arise to judge the earth.” Or, they be so corrupt and abominable, that they will neither learn what is their office from others, nor yet understand it by themselves. Or briefly, to give that gloss (which fits best I think the text, I am sure the time), Nescierunt quid facti, non intelexerunt quid juris; they were both ignorant in the matter of fact, as not searching out the cause; and ignorant in the matter of law, sitting (as Paul said of Ananias) to give judgment according to the law, and yet commanding that which is contrary to the law. The first concerns a good deal the jury, the second a great deal the judges; in both are condemned, as the nurses of all confusions in a commonwealth, ignorantia simplex, and affectata; simple ignorance, when as they be so shallow that they cannot; affected ignorance, when as they be so deep, that they will not understand what is right and reason. John Boys, in “The Judge’s Charge, “1618. HINTS TO THE VILLAGE Ver. 5. I. The characters of wicked princes.

1. Ignorance: They know not.
2. Wilful blindness: Neither will they, etc.
3. Unrestrained perverseness: They walk on, etc. II. The consequences to others: All the foundations, etc.
4. Of personal security.
5. Of social comfort.
6. Of commercial prosperity.
7. Of national tranquillity.
8. Of religious liberty; all are out of course. G. R. Ver. 5. (middle clause). A description of the pilgrimage of presumptuous sinners. Psalms 82:6*

Ver. 6. I have said, ye are gods. The greatest honour was thus put upon them; they were delegated gods, clothed for a while with a little of that authority by which the Lord judges among the sons of men. And all of you are children of the Most High. This was their ex-officio character, not their moral or spiritual relationship. There must be some government among men, and as angels are not sent to dispense it, God allows men to rule over men, and endorses their office, so far at least that the prostitution of it becomes an insult to his own prerogatives. Magistrates would have no right to condemn the guilty if God had not sanctioned the establishment of government, the administration of law, and the execution of sentences. Here the Spirit speaks most honourably of these offices, even when it censures the officers; and thereby teaches us to render honour to whom honour is due, honour to the office even if we award censure to the officer bearer. NOTES AND QUAINT SAYINGS Whole Psalm. Asaph, who has written so much in the previous Psalms of the coming of Christ in the flesh, now speaks of his second coming to judgment. Josephus Maria Thomasius. 1649-1713. Ver. 6. Ye are gods, etc. It is, of course, to civil governors, especially those entrusted with the administration of justice, that the prophet addresses this stern admonition. He calls them “the gods, “and “the sons of the Most High.” To the people of Israel this kind of appellation would not seem over bold: for it was applied to judges in well known texts of the Law of Moses. Thus, in the code of civil statutes delivered at Sinai, it is said, Thou shalt not revile the gods, nor curse the ruler of thy people. Exodus 22:28.

Nor is that the only instance of the kind. In two other passages of the same code (Exodus 21:6 22:8-9), the word which our translators have rendered “the judges” is in the Hebrew, “the gods, “or “God.” Since the ordinary Hebrew word for God (Elohim) is almost always used in the plural form, it is hard to say whether it ought to be rendered in these passages in the singular or plural.

The meaning is the same either way. It is a matter of indifference, for example, whether the law in Exodus 21:6, be rendered thus, His (the bondman’s) master shall bring him to the gods; or with the Septuagint, his master shall bring him to the judgment seat of God. (prosto krithrion tou Teou). In either case the terms used are plainly meant to imply that the Majesty of God is present in the place of judgment. As it is said of Solomon that he sat on the throne of the LORD as King, 1 Chronicles 29:23, so it may be said of every magistrate that he sits in God’s seat. God has put upon him a portion of his own dominion and authority; and has ordained that he is to be obeyed, not for wrath’s sake only, but for conscience sake. The civil magistrate, in discharging his high function, may justly claim to govern with a divine right.

No one needs to be told that this old doctrine of the divine right of rulers has been woefully abused. Sycophantic divines have often made of it a flattering unction for the care of princes; teaching them that they owed no obedience to the laws; that they were responsible to none but God for their administration; that any attempt on the part of the people to curb their tyranny, or to depose them from their seats when milder measures failed, was rebellion against God whose Viceregents they were.

Even now, the same doctrine occasionally makes itself heard from the pulpit and the press; and thus men attempt to subject the consciences of the people to the caprices of tyrants. Let it be carefully observed that the harp of Asaph lends no sanction to this “right divine of kings to govern wrong.” If the prophet testifies that princes are gods, he includes in the honour the humblest magistrate. The elders administering justice in the gate of Bethlehem, though their town be little among the thousands of Judah, sit in God’s seat as truly as King Solomon on his ivory throne in the porch of judgment at Jerusalem. The common saying that “the divine right of kings is the divine right of constables, “is a rough way of expressing a Bible truth. Let this be borne in mind, and no one will allege Scripture in defence of royal claims to indefeasible and irresponsible authority, or claim for such authority the sanction of divine right. But while care ought to be taken to guard the divine right of civl government from abuse, the right itself is not to be forgotten.

The state is an ordinance of God, having, like the family, its foundations in the very constitution of human nature. The officers of the state, whether supreme or subordinate, have a divine right to administer justice in the community over which Providence has placed them.

They who resort to the civil magistrate for judgment, resort to the judgment seat of God; just as they who resort to the Ministry of the Word resort to the Great Prophet of the Church. Unless the magistrate had received a commission from God, he could not lawfully bear the sword. To take the life of an unarmed fellow man, without a commission from the Most High warranting the act, would be to commit murder. William Binnie. Ver. 6. In his Lex Rex, Rutherford argues from this psalm that judges are not the creatures of kings, to execute their pleasure, and do not derive their power from the monarch, but are authorized by God himself as much as the king, and are therefore bound to execute justice whether the monarch desires it or no. Ver. 6. I have said, ye are gods. Princes and judges are gods (Elohim), on the ground that unto them the word of God came (John 10:35), constituting them such. Even here, where God is about to pass sentence on them, he begins with recognizing their divinely appointed dignity on which they presumed, as if giving them absolute power to do as they pleased, right or wrong; forgetting that high office has its duties as well as its dignities. Sonship is closely allied to kingship and judgeship. These combined dignities, which by all others have been abused, shall be realized in all their grandest ideal by the coming King, Judge, and Son of the Most High (Psalms 2:6-7; Psalms 2:10-12.) A. R. Fausset. Ver. 6. I have said, ye are gods. As parasites in base flattery and compliance with their pride, have vainly called some of them so, and as some princes have most wickedly and blasphemously affected to be called, yea to be adored, as gods, (God will take highest vengeance upon all those who take his name upon them, or submit to it when given them), so God himself hath put his own name upon magistrates, to mind them of their duty, or for a twofold end: First, that being called gods, they should judge and rule as God doth, or with a mind like God, free from the mixture of a private or passionate spirit, and filled with a love to, and a delight in, impartial judgment and righteousness. Secondly, that being called gods, all men might learn their duty, freely to submit to them and duly to honour them; seeing any dishonour done to them reflects upon God whose name they bear. Joseph Caryl. Ver. 6. Gods. It is not Jah or Jehovah, a name of essence, but Eloah or Elohim, a name of office that is given them. Thomas Gataker. Ver. 6-7. Ye are gods; there he considered their pomp and dignity: But ye shall die like men; there he minds their end, that with the change of his note they might also change countenance. He tells them their honour, but withal their lot. In power, wealth, train, titles, friends, they differ from others; in death they differ not from others. They are cold when winter comes, withered with age, weak with sickness, and melt away with death, as the meanest: all to ashes. All flesh is as grass, and all the glory of man as the flower, 1 Peter 1:24 : the glory, that is, the best of it, but a flower.

No great difference, the flower shows fairer, the grass stands longer, one scythe cuts down both. Beasts fat and lean, fed in one pasture, killed in one slaughter. The prince in his lofty palace, the beggar in his lowly cottage, have double difference, local and ceremonial height and lowness; yet meet at the grave, and are mingled in ashes. We walk in this world as a man in a field of snow; all the way appears smooth, yet cannot we be sure of any step. All are like actors on a stage, some have one part and some another, death is still busy amongst us; here drops one of the players, we bury him with sorrow, and to our scene again: then falls another, yea all, one after another, till death be left upon the stage. Death is that damp which puts out all the dim lights of vanity.

Yet man is easier to believe that all the world shall die, than to suspect himself. Thomas Adams. HINTS TO THE VILLAGE Ver. 6. Ye are gods. The passage in the Old Testament which involves the doctrine of the divinity of Christ. J. P. Lange. Psalms 82:7*

Ver. 7. But ye shall die like men. What sarcasm it seems! Great as the office made the men, they were still but men, and must die. To every judge this verse is a memento mori! He must leave the bench to stand at the bar, and on the way must put off the ermine to put on the shroud. And fall like one of the princes. Who were usually the first to die: for battle, sedition, and luxury, made greater havoc among the great than among any others. Even as princes have often been cut off by sudden and violent deaths, so should the judges be who forget to do justice. Men usually respect the office of a judge, and do not conspire to slay him, as they do to kill princes and kings; but injustice withdraws this protection, and puts the unjust magistrate in personal danger. How quickly death unrobes the great. What a leveller he is.

He is no advocate for liberty, but in promoting equality and fraternity he is a masterly democrat. Great men die as common men do. As their blood is the same, so the stroke which lets out their life produces the same pains and throes. No places are too high for death’s arrows: he brings down his birds from the tallest trees. It is time that all men considered this. NOTES AND QUAINT SAYINGS Whole Psalm. Asaph, who has written so much in the previous Psalms of the coming of Christ in the flesh, now speaks of his second coming to judgment. Josephus Maria Thomasius. 1649-1713. Ver. 6-7. Ye are gods; See Psalms on “Psalms 82:7” for further information. Ver. 7. Ye shall die like men, etc. Even you which glisten like angels, whom all the world admires, and sues and bows to, which are called honourable, mighty and gracious lords, I will tell you to what your honour shall come: first, ye shall wax old like others, then ye shall fall sick, like others, then ye shall die like others, then ye shall be buried like others, then ye shall be consumed like others, then ye shall be judged like others, even like the beggars which cry at your gates: one sickens, the other sickens; one dies, the other dies; one rots, the other rots: look in the grave, and shew me which was Dives and which was Lazarus. This is some comfort to the poor, that once he shall be like the rich; one day he shall be as wealthy, and as glorious as a king: one hour of death will make all alike; they which crowed over others, and looked down upon them like oaks, others shall walk upon them like worms, and they shall be gone as if they had never been. Henry Smith. Ver. 7. Ye shall die like men, and fall like one of the princes. The meditation of death would pull down the plumes of pride; thou art but dust animated; shall dust and ashes be proud? Thou hast a grassy body, and shall shortly be mowed down: I have said, ye are gods; but lest they should grow proud, he adds a corrective: ye shall die like men; ye are dying gods. Thomas Watson. Ver. 7. And fall like one of the princes. Tyrants seldom go to their graves in peace. Most of the Caesars fell by the hands of the people, q.d. If you be like tyrants in sin, expect to be like them in punishment; as I cast them out of their thrones for their insolence and violence, so will I cast you out, and you shall fall like one of these tyrannical princes. Thomas Hall. Ver. 7.

1. Ye shall fall from the highest pinnacle of honour and reputation. The place of magistracy, which knoweth you now, will know you no more. One of the ancients, standing by Caesars tomb, crieth out, Ubi nunc pulchritudo Caesaris? quo abiit magnificentia ejus? Where is now the beauty; what is become of the magnificence; where are the armies now; where the honours, the triumphs, the trophies of Caesar? All was gone when Caesar was gone. You honours and your worships, your power, and your places, all die with you, if not before you.
2. Ye fall from your greatest treasures and possessions. As ye brought nothing into the world, so it is certain ye shall carry nothing out of the world. 1 Timothy 6:7. Saladin, the mighty monarch of the east, is gone, and hath carried no more along with him than ye see—i.e., a shirt hung up for that purpose — said the priest that went before the bier.
3. Ye fall from all your friends and relations; when ye die, they that were near and dear to you will leave you. George Swinnock. Ver. 7. Impressiveness is a leading characteristic of the “death” or “fall” of “princes:” such incidents, from a variety of causes, are most striking. But can the same remark be commonly made respecting the decease of the children of poverty? Regard being had to the startling effect which the demise of the potentate is calculated to produce, — has the departure of the peasant, for example, in itself, the same tendency to beget solemnity and awe, so that, even under this point of view, the peasant might be justly affirmed to fall like one of the princes Indeed, if you think of the outward circumstances attending his last moments; and then, immediately afterwards, of those which belong to the close of the life of the dweller in regal or stately halls, there would seem to be hardly any ground here for instituting the slightest comparison: but I would have you to associate the man, as he lies on the eve of dissolution, not with others, his superiors in rank, in a similar case, but with himself, when, in the full vigour of existence, he walked to and fro, and performed his own humble but laborious share of this world’s business; and, as you subsequently mark how the great Destroyer has crushed all his energies, and left but a corpse behind, you will surely admit that there is as wide a difference between the individual as he was and as he is, as there can possibly be between the scenes at the death beds, respectively, of princes and of the poor. Yes, and as impressive a difference too; so that you have only to allow the exhibition of the striking change to have its legitimate effect upon the mind, and then, so far as that effect will be concerned, you may declare of the rural labourer, that “he has fallen like one of the princes; “seeing that he has given a lesson every whit as awakening and as emphatic in its admonitions as could the other. Hugh B. Moffatt, 1861. Ver. 7-8. Your day is coming! The saints are raising the loud cry of Psa 82:8, inviting Messiah, the true God, the Son of the Most High (John 10:34), the Mighty One, the Judge and Ruler, to arise and take his inheritance, for he is the heir of all things, and to be the true Othniel, Ehud, Shamgar, Barak, Gideon, Tola, Jair, Jephthah, Samson, and Samuel, who will judge, or govern and rule, a mismanaged earth. We sing this song of Zion in his ears, urging him to come quickly; and we sing it to one another in joyful hope, while the foundations of earth seem out of course, because here we find Messiah the true Judge of a misgoverned world. Andrew A. Bonar. HINTS TO THE VILLAGE None. Psalms 82:8*

Ver. 8. Arise, O God, and judge the earth. Come thou Judge of all mankind, put the bad judges to thy bar and end their corruption and baseness. Here is the world’s true hope of rescue from the fangs of tyranny. For thou shalt inherit all nations. The time will come when all races of men shall own their God, and accept him as their king. There is one who is “King by right divine, “and he is even now on his way. The last days shall see him enthroned, and all unrighteous potentates broken like potter’s vessels by his potent sceptre. The second advent is still earth’s brightest hope. Come quickly, even so, come, Lord Jesus. NOTES AND QUAINT SAYINGS Whole Psalm. Asaph, who has written so much in the previous Psalms of the coming of Christ in the flesh, now speaks of his second coming to judgment. Josephus Maria Thomasius. 1649-1713. Ver. 7-8. See Psalms on “Psalms 82:7” for further information. Ver. 8. Arise, O God. A metaphor taken from the common gesture of judges, whose usual manner is to sit while they are hearing of cases; to arise and stand up when they come to give sentence. Thomas Gataker. HINTS TO THE VILLAGE Ver. 8. I. The invocation: Arise, etc. II. The prediction: For thou shalt, etc. G. R.