Matthew Poole and continuators on Psalms 82

As a Judge diligently to observe all that is said or one there; and to give sentence accordingly. The Judge sits when he heareth Causes, but standeth up when he giveth sentence. Or standing doth not note the posture; but onely the being or presence of a person, as Isa. 11. 10. Dan. 11. 10. Ioh. 3. 29. Whence this Hebrew Word is by some Learned Interpreters rendred is present, and by others, presideth, as this word is used, 1 Sam. 19. 20. and 22. 9.

Or, of the gods, as it is explained and expressed in the next Clause; the singular number being here, as it is frequently elsewhere, put for the plural. By Gods, or the mighty, he understands Kings, or other chief Rulers, who are so called because they have their power and commission from God, and act as his Deputies in his name and stead, and must give an account to him of all their Actions. And by their congregation he understands not a convention or assembly of such persons which seldom meet together, but either 1. All Congregations or Assemblies of People in which Magistrates sit to execute Justice. Or 2. All persons whatsoever of this high and sacred Order or Number: for the Hebrew Word here rendred congregation, doth not always signifie an Assembly of persons met together in one place, but sometimes notes all the particular persons of or belonging to such a sort and body of men, though dispersed in divers places, as Psal. 26. 5. I have hated the congregtion of evil doers (i. e.) all evil doers. Prov. 21. 16. he shall remain in the congregation of the dead, (i. e.) shall be one of that number and state. See also Ios. 22. 20. Psal. 74. 19. Some render it as it is in the Hebrew, in the congregation of God, in his own Congregation, the Noun being put for the Pronoun, as is usual in the Hebrew Text, (i. e.) in the Conventions or Tribunals of Princes or Rulers, which he rightly calls his, because their authority is wholly derived from him. But the former Exposition seems more agreeable both to the following words, and to the scope and whole Body of the Psalm.

Accurately observeth all their carriages, and passeth sentence upon them accordingly.

(i. e.) Judges and Magistrates, who are called gods below, Verse 6. and Exod. 12. 12. and 22. 28. compared with Act. 23. 5. Psal. 138. 1. and of whom this is expounded, Ioh. 10. 34, 35.

Marginal references: Heb. God. Psal. 89. 7. and 95. 3.

The Magistrates of whom this Psalm treats.

To wit, the truth and right of the cause, nor the duty of their place. Men are oft said in Scripture not to know what they do not love and practise.

This their ignorance is willful and affected: they will not search out the truth, and they shut their eyes lest they should see what they would not.

They persist and proceed: it is not one rash and transient action, but their constant course.

Either 1. In ignorance, or 2. In their sinful and unrighteous courses, as darkness is taken Eph. 4. 17, 18 and 5. 8. 1 Ioh. 1. 6. Being blinded by their corrupt affections and interests, Exod. 23. [illegible: 1+ letters].

This corruption of the supreme Rulers doth flow from them to their inferior Officers and Members, and manifestly tends to the dissolution of all civil Societies, partly by subverting that order and honesty by which they are supported; and partly by provoking God the Governor of the world to destroy them for their wickedness.

Marginal references: Heb. moved.

But let not this make you insolent and secure; for though you are gods by name and office, yet still you are mortal men, you must die and give up your account to me your superior Lord and Governor; and you shall die and fall by the hands of my Justice, if you persist in your unjust and ungodly courses.

Or, like ordinary men, as the Hebrew word, Adam, sometimes signifies, as it doth Psal. 49. 2. If it be objected, that there Adam is opposed to I[illegible: 1+ letters]h, which notes persons of an higher rank; in like manner it is here opposed to the same sort of men, who are here called gods.

So the sence is, You (who are esteemed by your selves and others, gods upon earth) shall fall, (or die, as he said in the former branch: falling being oft put for dying, with this addition that it notes not an ordinary, but a violent and judicial death, as Exod. 19. 21. Ier. 39. 18. Hos. 5. 5.) like one (or, like other, or others, as this very word is rendred, Iudg. 16. 7, 11. which also is expounded there, Verse 17. like every or any) of the princes (i. e.) as other unrighteous or tyrannical Rulers have done in all foregoing Ages, and still do, your eyes seeing it; even in like manner shall you, to whom now I speak, fall and perish, if you do not learn by their Examples. But these words are by some late Learned Interpreters translated otherwise, and that very agreeably to the Hebrew words and accents, And you, O ye princes (or, you that are princes, before called gods) shall fall like one or like every or any of them, (i. e.) of the ordinary men last mentioned. So there is onely an Ellipsis of the Pronoun, which is frequent in the Hebrew Language. Or, shall fall together, as this word is translated, Ezra 2. 64. and 3. 9. or alike, as it is rendred, Eccles. 11. 6. in like manner, to wit, as ordinary men do. Your god-head shall be taken away from you, and your death shall shew you to be but mortal men as others are.

Seeing the state of the world is so universally corrupt and desperate, and thy Vicegerents betray their trust, and oppress and ruine the Nations of the earth, whom they were appointed to preserve, do thou therefore, O God, take the sword of Justice into thine own hand, and maintain the cause and rights of the oppressed against their potent Oppressors, and let truth and justice be established in all the parts of the earth. For as thou wast the Creator, so thou still art the supreme and unquestionable Lord and Possessor and Ruler of all Nations, and therefore do thou protect and rescue them from all those who invade thine and their rights. And although at present thou seemest in some sort to confine thy care to Israel, and to neglect other Nations, yet there is a time coming when thou wilt bring all Nations to the knowledge of thy self, and the obedience of thy Laws, and govern them by thy Son and Spirit which thou wilt send into the world for that purpose. Do thou therefore preserve them in the mean time till that blessed day cometh, and hasten the coming of it.