Psalms 82 commentary

Magistrates are the mighty in authority for the public good. Magistrates are the ministers of God's providence, for keeping up order and peace, and particularly in punishing evil-doers, and protecting those that do well. Good princes and good judges, who mean well, are under Divine direction; and bad ones, who mean ill, are under Divine restraint. The authority of God is to be submitted to, in those governors whom his providence places over us. But when justice is turned from what is right, no good can be expected. The evil actions of public persons are public mischiefs.

It is hard for men to have honour put upon them, and not to be proud of it. But all the rulers of the earth shall die, and all their honour shall be laid in the dust. God governs the world. There is a righteous God to whom we may go, and on whom we may depend. This also has respect to the kingdom of the Messiah. Considering the state of affairs in the world, we have need to pray that the Lord Jesus would speedily rule over all nations, in truth, righteousness, and peace.

PSALM 82

As kings, and such as are invested with authority, through the blindness which is produced by pride, generally take to themselves a boundless liberty of action, the Psalmist warns them that they must render an account at the bar of the Supreme Judge, who is exalted above the highest of this world. After he has reminded them of their duty and condition, perceiving that he speaks to such as refuse to receive admonition, he calls upon God to vindicate his character as a righteous judge. Kimchi thinks it probable that this psalm was written in the days of Jehoshaphat, and refers to 2 Chronicles 19:5-7, as indicating the time and occasion of its composition. We are there informed that Jehoshaphat; “set judges in the land, throughout all the fenced cities of Judah, city by city;” and in instructing them with regard to their duty, he uses nearly the same words as those in the beginning of this psalm. Dr Morison takes a different view. “This psalm,” says he, “was composed in all probability in the days of Hezekiah, in reference to certain wicked magistrates, (2 Chronicles 29:30,) who had grievously perverted the administration of justice, who were guilty of great oppression, and who had done much to introduce a state of general national corruption. King Jehoshaphat had reformed several public abuses which had crept into the judicatories of Israel in his time, (2 Chronicles 19:7,) but before the reign of Hezekiah, things had reverted to their former unhappy condition; so that a public national reformation was loudly demanded. The psalm contains an exhortation to the judges of Israel, and a reproof for their negligence and oppression.”

A Psalm of Asaph.

Psalm 82:1-4

1. God sitteth in the assembly of God: he will judge in the midst of the gods. “Ou, il jugeras au milieu les dieux.” — Fr. marg. “Or, he will judge in the midst the gods.” 2. How long will ye judge unjustly? and accept the persons of the wicked? Selah. 3. Determine the cause of the poor and the orphan; justify “C’est, faites justice.” — Fr. marg. “That is, do justice to.” the helpless and the destitute. 4. Rescue the poor and the afflicted: deliver them out of the hand of the wicked.

1 God sitteth in the assembly of God. Horsley translates the first verse thus: —

“God standeth in the assembly; God, in the midst of the gods, giveth sentence.”

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

“Regum timendorum in proprios greges, Reges in ipsos imperium est Jovis, Clari giganteo triumpho, Cuncta supercilio moventis.” Horatii, Carm. Liber in Ode i.

“Kings rule their subject flocks; great Jove O’er kings themselves his reign extends, Who hurl’d the rebel giants from above; At whose majestic nod all nature bends.” Boscawen’s Translation.

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

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

PSALM 82

Psa 82:1-8. Before the great Judge, the judges of the earth are rebuked, exhorted, and threatened.

1. congregation--(Compare Ex 12:3; 16:1).

of the mighty--that is, of God, of His appointment.

the gods--or, "judges" (Ex 21:6; 22:9), God's representatives.

2. accept the persons--literally, "lift up the faces," that is, from dejection, or admit to favor and communion, regardless of merit (Le 19:15; Pr 18:5).

3-4. So must good judges act (Psa 10:14; Job 29:12).

5. By the wilful ignorance and negligence of judges, anarchy ensues (Psa 11:3; 75:3).

out of course--(Compare Margin; Psa 9:6; 62:2).

6-7. Though God admitted their official dignity (Joh 10:34), He reminds them of their mortality.

8. As rightful sovereign of earth, God is invoked personally to correct the evils of His representatives.

God standeth in the congregation of the mighty - The Hebrew should be translated, "God standeth in the assembly of God." God is among his people; and he presides especially in those courts of justice which himself has established. The Court of King's Bench is properly the place where the king presides, and where he is supposed to be always present. But the kings of England seldom make their appearance there. King James I sometimes attended: at such times it might be said, "The king is in the king's court." I believe the case above to be similar. Judges! beware what you do! God is in his court, and in the midst (of the assembly) God will judge. See Parkhurst under אלה.

Accept the persons of the wicked? - "Lift up their faces," encourage them in their oppressions.

Selah - "Mark this:" ye do it, and sorely sLall ye suffer for it.

Defend the poor - You are their natural protectors under God. They are oppressed: punish their oppressors, however rich or powerful: and deliver them.

They know not - The judges are not acquainted with the law of God, on which all their decisions should be founded.

Neither will they understand - They are ignorant and do not wish to be instructed. They will not learn; they cannot teach. Happy England! How different from Judea, even in the days of Jehoshaphat! All thy judges are learned, righteous, and impartial. Never did greater men in their profession dignify any land or country - (1822).

All the foundations of the earth - "All the civil institutions of the land totter." Justice is at the head of all the institutions in a well regulated state: when that gets poisoned or perverted, every evil, political and domestic, must prevail; even religion itself ceases to have any influence.

Ye are gods - Or, with the prefix of כ ke, the particle of similitude, כאלהים keelohim, "like God." Ye are my representatives, and are clothed with my power and authority to dispense judgment and justice, therefore all of them are said to be children of the Most High.

But ye shall die like men - כאדם keadam, "ye shall die like Adam," who fell from his high perfection and dignity as ye have done. Your high office cannot secure you an immortality.

And fall like one of the princes - Justice shall pursue you, and judgment shall overtake you; and you shall be executed like public state criminals. You shall not, in the course of nature, fall into the grave; but your life shall be brought to an end by a legal sentence, or a particular judgment of God.

Arise, O God, judge the earth - Justice is perverted in the land: take the scepter, and rule thyself.

For thou shalt inherit all nations - Does not this last verse contain a prophecy of our Lord, the calling of the Gentiles, and the prevalence of Christianity over the earth? Thus several of the fathers have understood the passage. It is only by the universal spread of Christianity over the world, that the reign of righteousness and justice is to be established: and of whom can it be said that he shall inherit all nations, but of Jesus Christ?

Standeth - To observe all that is said or done there. Mighty - Kings or chief rulers. By their congregation he understands all persons whatsoever of this high and sacred order. Judgeth - Passes sentence upon them. The gods - Judges and magistrates are called gods, because they have their commission from God, and act as his deputies.

How long - The psalmist speaks to them in God's name. Accept - By giving sentence according to your respect or affection to the person.

They - The magistrates of whom this psalm treats. Know not - The duty of their place. Nor will - Their ignorance is wilful. Walk on - They persist: it is their constant course. In darkness - In their sinful courses. The foundations - This corruption of the supreme rulers, flows from them to their inferior officers and members.

Have said - I have given you my name and power to rule your people in my stead. All - Not only the rulers of Israel, but of all other nations. Children - Representing my person, and bearing both my name and authority.

Like men - Or, like ordinary men.

Arise - Take the sword of justice into thine own hand.

1 GOd standeth in the congregation of the mighty : he judgeth among the gods .

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.

2 How long will ye judge unjustly , and accept the persons of the wicked! Selah.

The Psalmist speaketh to them in God's name, and reproves them for their continued and resolved unrighteousness in their publick Administrations.

By over-looking the merits of the cause, and giving sentence according to your respect or affection to the person.

Marginal references: Deut. 1. 17: 2 Chron. 19. 7.

3 Defend the poor and fatherless : do justice to the afflicted and needy.

So far as justly you may; as this Clause must be limited by comparing this with Levit. 19. 15.

Heb. Iustifie, to wit, when his cause is just, and he is oppressed by a potent Adversary.

Marginal references: Heb. Iudg.

4 Deliver the poor and needy : rid them out of the hand of the wicked.

These he recommends to the special care and protection of Magistrates, because such are commonly neglected and crushed by men in higher place and power, and they are unable to right themselves.

Marginal references: [illegible: 1 word]. 24. 11.

5 They know not , neither will they understand ; they walk on in darkness : all the foundations of the earth are out of course .

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.

6 I have said, Ye are gods : and all of you are children of the most High .

I have given you my name and power to rule your people in my stead.

Not onely the Rulers of Israel, but of all other Nations; for all powers are ordained by God, Rom. 13. 1.

Representing my person, and bearing both my name and lively characters of my Majesty and Authority, as children bear the name and image of their Parents.

Marginal references: John 10. 34.

7. But ye shall die like men , and fall like one of the princes .

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.

8 Arise, O God, judge the earth , for thou shalt inherit all nations z.

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.

Psa 82:1-4

God comes forward and makes Himself heard first of all as censuring and admonishing. The “congregation of God” is, as in Num 27:17; Num 31:16; Jos 22:16., “the congregation of (the sons of) Israel,” which God has purchased from among the nations (Psa 74:2), and upon which as its Lawgiver He has set His divine impress. The psalmist and seer sees Elohim standing in this congregation of God. The part. Niph. (as in Isa 3:13) denotes not so much the suddenness and unpreparedness, as, rather, the statue-like immobility and terrifying designfulness of His appearance. Within the range of the congregation of God this holds good of the elohim. The right over life and death, with which the administration of justice cannot dispense, is a prerogative of God. From the time of Gen 9:6, however, He has transferred the execution of this prerogative to mankind, and instituted in mankind an office wielding the sword of justice, which also exists in His theocratic congregation, but here has His positive law as the basis of its continuance and as the rule of its action. Everywhere among men, but here pre-eminently, those in authority are God’s delegates and the bearers of His image, and therefore as His representatives are also themselves called elohim, “gods” (which the lxx in Exo 21:6 renders τὸ κριτήριον τοῦ Θεοῦ, and the Targums here, as in Exo 22:7-8, Exo 22:27 uniformly, דּיּניּא). The God who has conferred this exercise of power upon these subordinate elohim, without their resigning it of themselves, now sits in judgment in their midst. ישׁפּט of that which takes place before the mind’s eye of the psalmist. How long, He asks, will ye judge unjustly? שׁפט עול is equivalent to עשׂה עול בּמּשׁפּט, Lev 19:15, Lev 19:35 (the opposite is שׁפט מישׁרים, Psa 58:2). How long will ye accept the countenance of the wicked, i.e., incline to accept, regard, favour the person of the wicked? The music, which here becomes forte, gives intensity to the terrible sternness (das Niederdonnernde) of the divine question, which seeks to bring the “gods” of the earth to their right mind. Then follow admonitions to do that which they have hitherto left undone. They are to cause the benefit of the administration of justice to tend to the advantage of the defenceless, of the destitute, and of the helpless, upon whom God the Lawgiver especially keeps His eye. The word רשׁ (ראשׁ), of which there is no evidence until within the time of David and Solomon, is synonymous with אביון. דל with ויתום is pointed דל, and with ואביון, on account of the closer notional union, דל (as in Psa 72:13). They are words which are frequently repeated in the prophets, foremost in Isaiah (Isa 1:17), with which is enjoined upon those invested with the dignity of the law, and with jurisdiction, justice towards those who cannot and will not themselves obtain their rights by violence.

Psa 82:5-7

What now follows in Psa 82:5 is not a parenthetical assertion of the inefficiency with which the divine correction rebounds from the judges and rulers. In connection with this way of taking Psa 82:5, the manner in which the divine language is continued in Psa 82:6 is harsh and unadjusted. God Himself speaks in Psa 82:5 of the judges, but reluctantly alienated from them; and confident of the futility of all attempts to make them better, He tells them their sentence in Psa 82:6. The verbs in Psa 82:5 are designedly without any object: complaint of the widest compass is made over their want of reason and understanding; and ידעו takes the perfect form in like manner to ἐγνώκασι, noverunt, cf. Psa 14:1; Isa 44:18. Thus, then, no result is to be expected from the divine admonition: they still go their ways in this state of mental darkness, and that, as the Hithpa. implies, stalking on in carnal security and self-complacency. The commands, however, which they transgress are the foundations (cf. Psa 11:3), as it were the shafts and pillars (Psa 75:4, cf. Pro 29:4), upon which rests the permanence of all earthly relationships with are appointed by creation and regulated by the Tôra. Their transgression makes the land, the earth, to totter physically and morally, and is the prelude of its overthrow. When the celestial Lord of the domain thinks upon this destruction which injustice and tyranny are bringing upon the earth, His wrath kindles, and He reminds the judges and rulers that it is His own free declaratory act which has clothed them with the god-like dignity which they bear. They are actually elohim, but not possessed of the right of self-government; there is a Most High (עליון) to whom they as sons are responsible. The idea that the appellation elohim, which they have given to themselves, is only sarcastically given back to them in Psa 82:1 (Ewald, Olshausen), is refuted by Psa 82:6, according to which they are really elohim by the grace of God. But if their practice is not an Amen to this name, then they shall be divested of the majesty which they have forfeited; they shall be divested of the prerogative of Israel, whose vocation and destiny they have belied. They shall die off כּאדם, like common men not rising in any degree above the mass (cf. בּני אדם, opp. בּני אישׁ, Psa 4:3; Psa 49:3); they shall fall like any one (Jdg 16:7, Oba 1:11) of the princes who in the course of history have been cast down by the judgment of God (Hos 7:7). Their divine office will not protect them. For although justitia civilis is far from being the righteousness that avails before God, yet injustitia civilis is in His sight the vilest abomination.

Psa 82:8

The poet closes with the prayer for the realization of that which he has beheld in spirit. He implored God Himself to sit in judgment (שׁפטה as in Lam 3:59), since judgment is so badly exercised upon the earth. All peoples are indeed His נחלה, He has an hereditary and proprietary right among (lxx and Vulgate according to Num 18:20, and frequently), or rather in (בּ as in משׁל בּ, instead of the accusative of the object, Zec 2:11), all nations (ἔθνη) - may He then be pleased to maintain it judicially. The inference drawn from this point backwards, that the Psalm is directed against the possessors of power among the Gentiles, is erroneous. Israel itself, in so far as it acts inconsistently with its theocratic character, belies its sanctified nationality, is a גוי like the גוים, and is put into the same category with these. The judgment over the world is also a judgment over the Israel that is become conformed to the world, and its God-estranged chiefs.

The Duty of Magistrates.

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 (v. 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, Prov. xvi. 10. But, as roaring lions and ranging bears, so are wicked rulers over the poor people, Prov. xxviii. 15. 2. A good form and constitution of government intimated, and that is a mixed monarchy like ours; here is the mighty 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, Prov. xxi. 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, Isa. x. 7. Let magistrates consider this and be awed by it; God is with them in the judgment, 2 Chron. xix. 6; Deut. i. 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, v. 3, 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 xxix. 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. (v. 4): Rid them out of the hand of the wicked. Avenge them of their adversary, Luke xviii. 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, v. 2, 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, Eccl. iii. 16; Isa. v. 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, Ps. lxxv. 3. The miscarriages of public persons are public mischiefs.

The Duty of Magistrates.

6 I have said, Ye are gods; and all of you are children of the most High. 7 But ye shall die like men, and fall like one of the princes. 8 Arise, O God, judge the earth: for thou shalt inherit all nations.

We have here,

I. Earthly gods abased and brought down, v. 6, 7. The dignity of their character is acknowledged (v. 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 Exod. xxii. 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 (John x. 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. xiii. 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. xiv. 14), I will be like the Most High, and the king of Tyre (Ezek. xxviii. 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 xxxiv. 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 æquat—Death mingles sceptres with spades.

II. The God of heaven exalted and raised high, v. 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 ix. 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, Ps. ii. 8; xxii. 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. xix. 6, Hallelujah, the Lord God omnipotent reigneth; the other is Rev. xxii. 20, Surely, I come quickly.

PSAL. LXXXII.

A Psalme of Asaph.

GOd standeth in the assembly of God, he judgeth in the midst of the Gods. How long will ye judge injurious evill, and accept the faces of the wicked Selah? Iudge ye the poore weakling and the fatherlesse: justifie the afflicted and the poore. Deliver the poore weakling and the needy, [illegible: 1 letter]id free out of the hand of the wicked.

They know not, neither will they understand; they will walke on in darknesse: moved shall be all the foundations of the earth. I have said ye are Gods, and ye all are sonnes of the most high. But surely ye shall die as men, and as one of the Princes shall ye fall. Rise up, O God, judge thou the earth, for thou shalt inherit in all nations.

Annotations. THe assembly of God] that is, the assise (or session) of Magistrates; whose office is the ordinance of god, Rom. 13. 1, 2. Deut. 16. 18. and who are to execute not the judgments of man, but of the Lord, who is with them in the cause and judgement, 2 Chron. 19. 6. Deut, 1. 17. in the mids of the Gods] that is, among the Iudges (as the Chaldee translateth) or Magistrates, (v. 6) who in the Law are called Gods, Exod. 22. 8, 9, 28. because the word of God was given to them, Ioh. 10. 34, 35. Vers. 2. How long, &c.] Thus God by his Prophet judgeth and reproveth the Gods or Iudges for unrighteous judgement. The Chaldee addeth, How long ye wicked will ye judge, &c. accept the faces] respect the persons, lift up, admire, honour or favour the faces; a thing forbidden both concerning rich and poore, Deut. 1. 17. and 16. 19. Lev. 19. 15. Prov. 18. 5. Lam. 2. 1,—9. Vers. 3. Iudge ye] that is, defend, deliver; see Psal. 43. 1. Esa. 1. 17. justifie] that is, doe justice, as 2 Sam. 15. 4. and acquit or absolve him, his cause being right, Deut. 25. 1. Ier. 22. 3. Vers. 5. They know not] The Iudges are ignorant of their dutie, Mic. 3. 1. Ier. 10. 21. Prov. 29. 7. The Chaldee paraphraseth, The are not wise to doe good, and they understand not the Law. they will walke on] that is, continue wilfully ignorant, and sinfull in perverting justice, Mic. 3. 9. To walke in darknesse, is to live in sin, 1 Ioh. 1. 6. Ephe. 4. 17, 18. and 5. 8. moved shall be] to wit, therefore moved, as the Chaldee explaineth it; or though moved be all the foundations; though all lawes and orders be violated, all estates disturbed, and strongest helpes come to ruine, Esa. 24. 18, 19. Vers. 6. sonnes of the most high] the Chaldee paraphraseth, as the Angels of the high. And Magistrates should be as Angels for wisdome, 2 Sam. 14. 20. Vers. 7. as earthly men] as Adam, that is, as any other mortall man: so after, as one of the Princes, that is, of the other Princes of the world: see the like in Iudg. 16. 7. 11. 17. Ge. 49. 16. for this Psalme was spoken to the Magistrates of Israel: for whatsoever the law saith, it saith it to them that are under the Law, Rom. 3. 19. Vers. 8. inherit] that is, have soveraignty and dominion. So this word meaneth, Lev. 25. 45 46. Ier. 49. 2. And Christ is called heire (that is, Lord) of all, Heb. 1. 2. See Psal. 2. 8.

PSAL. LXXXII

VEerſ. 1. God ſtandeth in the Congregation of the Mighty] There God is preſent and preſident by a particular providence, as Lord Paramount, and chief Magiſtrate,Ut praeſes Synodi. Locus [illegible: 1 letter]raeſ[illegible: 1 letter]dis eſt medius locus in caetibus. higher than the higheſt, Eccleſ. 5.8. Job 31.14. Epheſ. 6.9. The Etheopian Judges, they ſay, do ever leave the chief ſeat of Judicature empty for him; and Solomon, for like reaſon; calleth that ſeat The holy place, Eccleſ. 8.10. There Elohim (that is, the Judge and Avenger) ſtandeth, or ſetteth himſelf, to behold the actions and affections of Judges, and to paſs a cenſure upon their ſentences. Good therefore was the counſel of Jehoſaphat to his Judges when to ride circuit, 2 Chron. 19.6. Take heed what ye do, for ye judge not for man, but for the Lord who is with you in the Judgement. Wherefore now let the fear of the Lord your God be upon you; take heed and do it, &c. Judges ſhould ſit in as great (though not ſo ſlaviſh) a fear of offending, as Olanes in the hiſtory did upon the flayd skin of his Father Silannes nailed by Cambyſes on the tribunal, or as a Ruſſian Judge,Turk. hiſt. 728. that feareth the boyling caldron, or open battocking; or the Turkiſh Senate, when they think the great Turk to ſtand behind the Arras at the dangerous door.

He judgeth among the Gods] i. e. Among the Magiſtrates (as our Saviour interpreteth it, Joh. 10.34, 35.) who are called gods. Firſt, By analogie tanquam Deum imitantes, ſaith Theodoret, as reſembling God by having the power of life and death. Secondly, By participation, tanquam lumina illuminata, ſaith Auſtin; as ſtars participate their light from the Sun; ſo do Rulers their authority from the ſupreme Majeſty. Thirdly, By deputation from God, whoſe vicegerents they are, and to whom they muſt be accountable for their mal-administration.

Verſ. 2. How long will ye judge unjuſtly?] viz. Thorough a cyclopicall contempt of Gods ſenerity. Ne pecces, Deus ipſe videt.

Will ye repreſent and expreſſe God to the World as a corrupt, crooked, and unrighteous Judge?

And accept the perſons of the wicked?] Heb. Lift up their faces, and ſhew them more favour than others that are much honeſter? Barrabbas oft is releaſed, and Chriſt crucified; Alter habet aequum, ſed alter habebit equum, ſaid that partiall Emperour. This man hath the right on his ſide, but the other ſhall carry the cauſe, for all that.

Verſ. 3. Defend the poor and Fatherleſs] Theſe are Gods clients, and this is Gods counſell worthy to be written with letters of gold on the walls of all Judicatories, as having in it better direction for a Stateſman than all Lipſim his Bee-hive, or Machiavels Spider-wed. Theſe two Latine verſes are ſaid to be written over the Judgement-ſeat in Xant. Hic locus odit amat, punit, conſerv at, honorat, Nequitiam, pacem; crimina, jura, bones.

Verſ. 4. Rid them out of the hand of the wicked] Heb. Of the turbulent, who make a do, as the Devil doth, and vex others.

Verſ. 5. They know not, neither will they underſtand] q. d. There's no good to be done upon theſe uncircumciſed vice-gods, as they may in the worſt ſenſe be beſt ſtiled; 'tis bootleſs to adviſe them to better, for they are ſet; they are as good every whit as ever they mean to be; and as for their duty, nec cogitant, nec curant, they neither know it, nor care to know it, but blunder on in the dark, and are led blindling by their baſe luſts, which ſo they may ſatisfy, they paſs not what becomes of the weal publick,Peſſimi dantur, & ruunt omnia. but oppoſe with creſt and breſt whatſoever croſſeth-their ſinfull deſigns. Hereby they cauſe mighty concuſſions, and draw down heavy judgements, Iſa. 24.18, 19.

Verſ. 6. [non-Latin text not transcribed]. A[illegible: 1 letter]iſt. Polit. l. 3. c. 13. Niceph. l. 18. ſcribit ſummum principem gentis. Turcicadictum fuiſſe Taifau i.e. f[illegible: 1 letter]lium D[illegible: 1 letter]i. I have ſaid ye are Gods] As verſe 1. but doubly ſo, if good too; if they excell both in vertue and power, as Ariſtotle joyneth them; I have ſaid, is vox poteſtatis conſtituentis, whence that of the Apoſtle, All power is of God, Rom. 13.2.

And all of you are children of the moſt High] Inveſted (as Princes ſons and heirs are oft) with part of my power, and intruſted with the adminiſtration of mine earthly Kingdome by the exerciſe of vindictive and remunerative Juſtice. The Chaldee paraphraſeth, As the Angels of the High; and Kimchi, As the Stars, which have dominion over theſe inferiour bodies, Confer Job 38.7.

Verſ. 7. But ye ſhall dye like men] Yea, if wicked, like beaſts; but only for their pillow and bolſter. Super cubilia for ſan in honore mor[illegible: 1 letter]untur, quo a beſtiis differunt, ſed non in morte, ſaith Kimchi. God who had ſo highly advanced ſuch, will lay them low enough; even in the ſlimy valley (if not in hell) where are many already like them, and more ſhall come after them, Job 21.31, 32. Our Henry the eight was told on his death-bed that he ſhould go to the place of Princes; which was no great comfort, if the old Proverb be true, that Hell is paved with the Crowns of Princes, and helmets of ſouldiers. The Spaniſh Frier uſed to ſay, there were but few Princes in hell; for why? there were but few in all.

And fall like one of the Princes] Of the Heathen Tyrants, which are oft ſlain by the People, as moſt of the Ceſars before Conſtantine were. Ad generum Cereris, &c. Some of the Fathers, Arnobius, Chryſoſtom, Theodoret, &c. underſtand it of Beelzebub and his fellows, qui acerbiſſimis & exquiſitiſſimis tormertis cruci[illegible: 1 letter]ntur, who are moſt tormented in hell, 2 Pet. 2. Potentes potentur torquebantur. Some read it, And ye, O Princes, ſhall fall as one, i. e. as others do. A neceſſary conſideration for great ones, who are apt to dream of an immortality, or at leaſt to drive off the thoughts of death.

Verſ. 8. Ariſe O God, judge the earth] Take the matter into thine own hand, for it is but time, all things here being ſo ill ordered by thy ſubſtitutes; nam alioqui prae judiciorum conſtupratione terra tota videtur collapſura, all will bee naught elſe.

For thou ſhalt inherit all Nations] Thou Lord Jeſus ſhalt, Pſal. 2.8. Heb. 1.2. Rev. 11.15. Come therefore, yea come quickly.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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. Ex 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.

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.

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.

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.

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.

Verses 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.

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, Ps 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." Ps 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, Ga 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.

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. Ex 22:28. Nor is that the only instance of the kind. In two other passages of the same code (Ex 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 Ex 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, 1Ch 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.

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.

I have said, ye are gods. Princes and judges are gods (Elohim), on the ground that unto them the word of God came (Joh 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 (Ps 2:6-7,10-12.) A. R. Fausset.

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.

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.

Verses 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, 1Pe 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.

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.

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.

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.

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 Ti 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.

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.

Verses 7-8. Your day is coming! The saints are raising the loud cry of Ps 82:8, inviting Messiah, the true God, the Son of the Most High (Joh 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.

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.

The sovereignty of God over the most powerful and exalted. How that sovereignty reveals itself, and what we may expect from it.

The Lord's presence in cabinets and senates.

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.

A plea for orphans.

1. The characters of wicked princes.

(a) Ignorance: They know not. (b) Wilful blindness: Neither will they, etc.

(c) Unrestrained perverseness: They walk on, etc.

2. The consequences to others: All the foundations, etc.

(a) Of personal security.

(b) Of social comfort.

(c) Of commercial prosperity.

(d) Of national tranquillity.

(e) Of religious liberty; all are out of course. G. R.

(middle clause). A description of the pilgrimage of presumptuous sinners.

Ye are gods. The passage in the Old Testament which involves the doctrine of the divinity of Christ. J. P. Lange.

1. The invocation: Arise, etc.

2. The prediction: For thou shalt, etc. —G. R.

WORK UPON THE EIGHTY-SECOND PSALM

"The Beauty of Magistracy. An Exposition of Psalm 82." By THOMAS HALL, B.D. 1659-60. (In SWINNOCK'S WORKS. Vol. 4. Nichol's Edition.)