1. God sitteth in the assembly of God. (424) 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 Pro 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.
(424) 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.”
2. How long will ye judge unjustly? Many suppose that God is here introduced speaking, and that these are the words which he utters from his throne of judgment. But I would rather consider the prophet himself as the speaker, who, in order to prepare the way for administering a rebuke, had spoken in the manner in which he did in the first verse. Kings may lift up their heads above the clouds, but they, as well as the rest of mankind, are under the government of God; and such being the case, it is in vain for them arrogantly to struggle to obtain exemption from the obligations of reason. Yet this is what they do. Although tyrants are amongst the basest of men, and occupy their exalted station by detestable treason, yet if any servant of God has the fortitude to open his mouth against them, they immediately attempt to shelter themselves by appealing to the sacred name of God, as if great wrong had been done to them. Thus, whilst they persuade themselves that they are privileged with exemption from the law to which the rest of mankind are subject, they endeavor to deprive the common people of divine truth and its ministers. In short, they think that there can be no sovereignty unless where uncontrolled license is enjoyed. But let this principle be once established, “That God rules among them,” and then a way is opened up for the admission of divine truth. Accordingly, the prophet, after having thus laid a foundation for his authority, freely inveighs against princes, and reproves the very gross vice of selling themselves to those who unrighteously oppress the poor, and of being gained by bribes to pervert in their administration every principle of justice. He expressly names the wicked; for good men will never attempt to corrupt judges. Moreover, there is a certain devilish frenzy which infatuates the princes of the world, and leads them voluntarily to pay greater respect to wicked men than to the simple and innocent. Even supposing that the wicked continue inactive, and use no endeavors to obtain for themselves favor either by flattery, fraud, bribery, or other artifices; yet those who bear rule are for the most part inclined of themselves to the bad side. The reason why the prophet upbraids them is, that wicked men find more favor at their hands than the good and conscientious.
3. Determine the cause of the poor and the orphan. We are here briefly taught that a just and well-regulated government will be distinguished for maintaining the rights of the poor and afflicted. By the figure synecdoche, one part of equitable administration is put for the whole; for it cannot be doubted that rulers are bound to observe justice towards all men without distinction. But the prophet, with much propriety, represents them as appointed to be the defenders of the miserable and oppressed, both because such persons stand in need of the assistance of others, and because they can only obtain this where rulers are free from avarice, ambition, and other vices. The end, therefore, for which judges bear the sword is to restrain the wicked, and thus to prevent violence from prevailing among men, who are so much disposed to become disorderly and outrageous. According as men increase in strength, they become proportionally audacious in oppressing the weak; and hence it is that rich men seldom resort to magistrates for help, except when they happen to fall out among themselves. From these remarks, it is very obvious why the cause of the poor and needy is here chiefly commended to rulers; for those who are exposed an easy prey to the cruelty and wrongs of the rich have no less need of the assistance and protection of magistrates than the sick have of the aid of the physician. Were the truth deeply fixed in the minds of kings and other judges, that they are appointed to be the guardians of the poor, and that a special part of this duty lies in resisting the wrongs which are done to them, and in repressing all unrighteous violence, perfect righteousness would become triumphant through the whole world. Whoever thinks it not beneath him to defend the poor, instead of allowing himself to be carried hither and thither by favor, will have a regard only to what is right. We may farther learn from this passage, that although magistrates may not be solicited for succor, they are accounted guilty before God of negligence, if they do not, of their own accord, succor those who stand in need of their interference. When iniquity openly prevails, and when, on account of it, sighs and lamentations are everywhere heard, it is in vain for them to pretend that they cannot redress wrongs, unless complaints are addressed to them. Oppression utters a sufficiently loud cry of itself; and if the judge, sitting on a high watch-tower, seems to take no notice of it, he is here plainly warned, that such connivance shall not escape with impunity.
5. They know not, neither do they understand. (425) After having reminded princes of their duty, the Psalmist complains that his admonition from their infatuation is ineffectual, and that they refuse to receive wholesome instruction; yea, that although the whole world is shaken to its foundations, they, notwithstanding, continue thoughtless and secure in the neglect of their duty. He chiefly reprobates and condemns their madness as manifested in this, that although they see heaven and earth involved in confusion, they are no more affected at the sight than if the care of the interests of mankind did not belong to them, of which they are, notwithstanding, in an especial manner the chosen and appointed conservators. I have stated a little before, that what chiefly deprives them of understanding is, that, being dazzled with their own splendor, and perversely shaking off every yoke, no religious considerations have the effect of inclining them to moderation. All sound knowledge and wisdom must commence with yielding to God the honor which is his due, and submitting to be restrained and governed by his word. The last clause of the verse, Although all the foundations of the earth are moved, (426) is almost universally understood by interpreters in a different sense from that in which I have rendered it. They explain it as implying, that of all the calamities in the world the greatest is when princes neglect to execute the duties of their office; for it is the observance and prevalence of justice which constitutes the foundation on which the fabric of human society rests. Thus the sense, according to them, is, that the world is undermined and overthrown by the unjust tyranny of princes. I am far from rejecting this interpretation; but, as I have already hinted, I am more inclined to think, that we have here condemned the monstrous stupidity of judges, who can remain indifferent and unmoved in beholding the horrible confusion of civil society, yea even the very earth shaken to its foundations.
(425) “The Psalmist having thus far addressed himself to the administrators of justice, as if wearied with his ineffectual remonstrance, here suddenly turns away and condemns their inattention and perverseness. The change of person is a natural indication of the earnestness of the speaker, and has a lively effect.” —Mant.
(426) “All the foundations of the earth, etc. Rather, of the land; that is, truth and justice, the foundation of all good government, and the only security of a state, are now altogether violated or disregarded.” — Warner.
6. I have said, ye are gods. God has invested judges with a sacred character and title. This the prophet concedes; but he, at the same time, shows that this will afford no support and protection to wicked judges. He does not introduce them as speaking of the dignity of their office; but anticipating the style of reasoning which they would be disposed to adopt, he replies, “If you appeal to your dignity as an argument to shield you, this boasting will avail you nothing; yea, rather you are deceiving yourselves by your foolish confidence; for God, in appointing you his substitutes, has not divested himself of his own sovereignty as supreme ruler. Again, he would have you to remember your own frailty as a means of stirring you up to execute with fear and trembling the office intrusted to you.” This verse may also be viewed as addressed by God himself to rulers, and as intimating, that, in addition to his clothing them with authority, he has bestowed upon them his name. This interpretation seems to agree with the language of Christ in Joh 10:34, where he speaks of those as called gods to whom the word of God came. The passage, however, may be appropriately resolved thus: I grant that ye are gods, and the sons of the Most High (427) But this does not materially alter the meaning. The object is simply to teach that the dignity with which judges are invested can form no excuse or plea why they should escape the punishment which their wickedness deserves. The government of the world has been committed to them upon the distinct understanding that they themselves also must one day appear at the judgment-seat of heaven to render up an account. The dignity, therefore, with which they are clothed is only temporary, and will pass away with the fashion of the world. Accordingly, it is added in the 7th verse, But ye shall die as men. You are armed with power, as if he had said, to govern the world; but you have not on that account ceased to be men, so as to be no longer subject to mortality. The last clause of the verse is translated by some expositors, Ye shall fall like one of the princes; (428) but in my opinion improperly. They think that it contains a threatening of the violent death which would befall these unrighteous judges, corresponding to the sentiment of these lines of a heathen poet: —
“Ad generum Cereris sine caede et sanguine pauci,
Descendunt reges, et sicca morte tyranni.”
“Few kings and tyrants go down to Pluto, the son-in-law of Ceres, without being put to a violent death, before they have completed the ordinary term allotted to the life of mortal man.” (429) That translation being forced, and not such as the words naturally suggest, I have no doubt that princes are here compared to the obscure and common class of mankind. The word one signifies any of the common people. Forgetting themselves to be men, the great ones of the earth may flatter themselves with visionary hopes of immortality; but they are here taught that they will be compelled to encounter death as well as other men. Christ, with the view of rebutting the calumny with which the Pharisees loaded him, quoted this text, Joh 10:34, “Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the Scripture cannot be broken; say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God?” By these words Christ did not mean to place himself among the order of judges; but he argues from the less to the greater, that if the name of God is applied to God’s officers, it with much more propriety belongs to his only begotten Son, who is the express image of the Father, in whom the Father’s majesty shines forth, and in whom the whole fullness of the Godhead dwells.
(427) “Ye are all the children of the Most High, an Hebrew idiom, signifying men of the highest rank and power. Comp. Psa 29:1.” — Cresswell.
(428) This is the reading in our English Bible, on which Archbishop Secker remarks, “It seems needless to say that these princes shall fall like one of the princes.” He thinks with Bishop Hare that the true reading is not השרים, hassarim, the princes, as in our present copies, but הרשים, harsaim, the poor The translation, however, given by Calvin, who takes השרים in the vocative case, O ye princes ! and who, after the word כאחד, cheachad, for as one of, supplies the people, makes any alteration of the text unnecessary. Gataker also considers השרים, to be in the vocative case, which is approved by Horsley, Berlin, and others. Dathe takes השרים in the sense of tyrants, but brings no authority to prove that the word has this sense. Le Clerc, in the latter part of the verse, after like one of, supplies the many, reading, “And fall, O ye princes! like one of the many.”
(429) This is the translation given of these lines in the French version.
8. Arise, O God! judge the earth. The reason why this psalm concludes with a prayer has been already stated at the commencement. The prophet, finding that his admonitions and remonstrances were ineffectual, and that princes, inflated with pride, treated with contempt all instruction on the principles of equity, addresses himself to God, and calls upon Him to repress their insolence. By this means, the Holy Spirit furnishes us with ground of comfort whenever we are cruelly treated by tyrants. We may perceive no power on earth to restrain their excesses; but it becomes us to lift up our eyes to heaven, and to seek redress from Him whose office it is to judge the world, and who does not claim this office to himself in vain. It is therefore our bounden duty to beseech him to restore to order what is embroiled in confusion. The reason of this which immediately follows — for thou shalt inherit all nations — is understood by some as a prophecy concerning the kingdom of Christ, by whom God has brought all nations in subjection to himself. But it is to be viewed in a more extensive sense, as implying that God has a rightful claim to the obedience of all nations, and that tyrants are chargeable with wickedly and unjustly wresting from him his prerogative of bearing rule, when they set at nought his authority, and confound good and evil, right and wrong. We ought therefore to beseech him to restore to order the confusions of the world, and thus to recover the rightful dominion which he has over it.
1. God sitteth in the assembly of God. (424) 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 Pro 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.
(424) 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.”
2. How long will ye judge unjustly? Many suppose that God is here introduced speaking, and that these are the words which he utters from his throne of judgment. But I would rather consider the prophet himself as the speaker, who, in order to prepare the way for administering a rebuke, had spoken in the manner in which he did in the first verse. Kings may lift up their heads above the clouds, but they, as well as the rest of mankind, are under the government of God; and such being the case, it is in vain for them arrogantly to struggle to obtain exemption from the obligations of reason. Yet this is what they do. Although tyrants are amongst the basest of men, and occupy their exalted station by detestable treason, yet if any servant of God has the fortitude to open his mouth against them, they immediately attempt to shelter themselves by appealing to the sacred name of God, as if great wrong had been done to them. Thus, whilst they persuade themselves that they are privileged with exemption from the law to which the rest of mankind are subject, they endeavor to deprive the common people of divine truth and its ministers. In short, they think that there can be no sovereignty unless where uncontrolled license is enjoyed. But let this principle be once established, “That God rules among them,” and then a way is opened up for the admission of divine truth. Accordingly, the prophet, after having thus laid a foundation for his authority, freely inveighs against princes, and reproves the very gross vice of selling themselves to those who unrighteously oppress the poor, and of being gained by bribes to pervert in their administration every principle of justice. He expressly names the wicked; for good men will never attempt to corrupt judges. Moreover, there is a certain devilish frenzy which infatuates the princes of the world, and leads them voluntarily to pay greater respect to wicked men than to the simple and innocent. Even supposing that the wicked continue inactive, and use no endeavors to obtain for themselves favor either by flattery, fraud, bribery, or other artifices; yet those who bear rule are for the most part inclined of themselves to the bad side. The reason why the prophet upbraids them is, that wicked men find more favor at their hands than the good and conscientious.
3. Determine the cause of the poor and the orphan. We are here briefly taught that a just and well-regulated government will be distinguished for maintaining the rights of the poor and afflicted. By the figure synecdoche, one part of equitable administration is put for the whole; for it cannot be doubted that rulers are bound to observe justice towards all men without distinction. But the prophet, with much propriety, represents them as appointed to be the defenders of the miserable and oppressed, both because such persons stand in need of the assistance of others, and because they can only obtain this where rulers are free from avarice, ambition, and other vices. The end, therefore, for which judges bear the sword is to restrain the wicked, and thus to prevent violence from prevailing among men, who are so much disposed to become disorderly and outrageous. According as men increase in strength, they become proportionally audacious in oppressing the weak; and hence it is that rich men seldom resort to magistrates for help, except when they happen to fall out among themselves. From these remarks, it is very obvious why the cause of the poor and needy is here chiefly commended to rulers; for those who are exposed an easy prey to the cruelty and wrongs of the rich have no less need of the assistance and protection of magistrates than the sick have of the aid of the physician. Were the truth deeply fixed in the minds of kings and other judges, that they are appointed to be the guardians of the poor, and that a special part of this duty lies in resisting the wrongs which are done to them, and in repressing all unrighteous violence, perfect righteousness would become triumphant through the whole world. Whoever thinks it not beneath him to defend the poor, instead of allowing himself to be carried hither and thither by favor, will have a regard only to what is right. We may farther learn from this passage, that although magistrates may not be solicited for succor, they are accounted guilty before God of negligence, if they do not, of their own accord, succor those who stand in need of their interference. When iniquity openly prevails, and when, on account of it, sighs and lamentations are everywhere heard, it is in vain for them to pretend that they cannot redress wrongs, unless complaints are addressed to them. Oppression utters a sufficiently loud cry of itself; and if the judge, sitting on a high watch-tower, seems to take no notice of it, he is here plainly warned, that such connivance shall not escape with impunity.
5. They know not, neither do they understand. (425) After having reminded princes of their duty, the Psalmist complains that his admonition from their infatuation is ineffectual, and that they refuse to receive wholesome instruction; yea, that although the whole world is shaken to its foundations, they, notwithstanding, continue thoughtless and secure in the neglect of their duty. He chiefly reprobates and condemns their madness as manifested in this, that although they see heaven and earth involved in confusion, they are no more affected at the sight than if the care of the interests of mankind did not belong to them, of which they are, notwithstanding, in an especial manner the chosen and appointed conservators. I have stated a little before, that what chiefly deprives them of understanding is, that, being dazzled with their own splendor, and perversely shaking off every yoke, no religious considerations have the effect of inclining them to moderation. All sound knowledge and wisdom must commence with yielding to God the honor which is his due, and submitting to be restrained and governed by his word. The last clause of the verse, Although all the foundations of the earth are moved, (426) is almost universally understood by interpreters in a different sense from that in which I have rendered it. They explain it as implying, that of all the calamities in the world the greatest is when princes neglect to execute the duties of their office; for it is the observance and prevalence of justice which constitutes the foundation on which the fabric of human society rests. Thus the sense, according to them, is, that the world is undermined and overthrown by the unjust tyranny of princes. I am far from rejecting this interpretation; but, as I have already hinted, I am more inclined to think, that we have here condemned the monstrous stupidity of judges, who can remain indifferent and unmoved in beholding the horrible confusion of civil society, yea even the very earth shaken to its foundations.
(425) “The Psalmist having thus far addressed himself to the administrators of justice, as if wearied with his ineffectual remonstrance, here suddenly turns away and condemns their inattention and perverseness. The change of person is a natural indication of the earnestness of the speaker, and has a lively effect.” —Mant.
(426) “All the foundations of the earth, etc. Rather, of the land; that is, truth and justice, the foundation of all good government, and the only security of a state, are now altogether violated or disregarded.” — Warner.
6. I have said, ye are gods. God has invested judges with a sacred character and title. This the prophet concedes; but he, at the same time, shows that this will afford no support and protection to wicked judges. He does not introduce them as speaking of the dignity of their office; but anticipating the style of reasoning which they would be disposed to adopt, he replies, “If you appeal to your dignity as an argument to shield you, this boasting will avail you nothing; yea, rather you are deceiving yourselves by your foolish confidence; for God, in appointing you his substitutes, has not divested himself of his own sovereignty as supreme ruler. Again, he would have you to remember your own frailty as a means of stirring you up to execute with fear and trembling the office intrusted to you.” This verse may also be viewed as addressed by God himself to rulers, and as intimating, that, in addition to his clothing them with authority, he has bestowed upon them his name. This interpretation seems to agree with the language of Christ in Joh 10:34, where he speaks of those as called gods to whom the word of God came. The passage, however, may be appropriately resolved thus: I grant that ye are gods, and the sons of the Most High (427) But this does not materially alter the meaning. The object is simply to teach that the dignity with which judges are invested can form no excuse or plea why they should escape the punishment which their wickedness deserves. The government of the world has been committed to them upon the distinct understanding that they themselves also must one day appear at the judgment-seat of heaven to render up an account. The dignity, therefore, with which they are clothed is only temporary, and will pass away with the fashion of the world. Accordingly, it is added in the 7th verse, But ye shall die as men. You are armed with power, as if he had said, to govern the world; but you have not on that account ceased to be men, so as to be no longer subject to mortality. The last clause of the verse is translated by some expositors, Ye shall fall like one of the princes; (428) but in my opinion improperly. They think that it contains a threatening of the violent death which would befall these unrighteous judges, corresponding to the sentiment of these lines of a heathen poet: —
“Ad generum Cereris sine caede et sanguine pauci,
Descendunt reges, et sicca morte tyranni.”
“Few kings and tyrants go down to Pluto, the son-in-law of Ceres, without being put to a violent death, before they have completed the ordinary term allotted to the life of mortal man.” (429) That translation being forced, and not such as the words naturally suggest, I have no doubt that princes are here compared to the obscure and common class of mankind. The word one signifies any of the common people. Forgetting themselves to be men, the great ones of the earth may flatter themselves with visionary hopes of immortality; but they are here taught that they will be compelled to encounter death as well as other men. Christ, with the view of rebutting the calumny with which the Pharisees loaded him, quoted this text, Joh 10:34, “Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the Scripture cannot be broken; say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God?” By these words Christ did not mean to place himself among the order of judges; but he argues from the less to the greater, that if the name of God is applied to God’s officers, it with much more propriety belongs to his only begotten Son, who is the express image of the Father, in whom the Father’s majesty shines forth, and in whom the whole fullness of the Godhead dwells.
(427) “Ye are all the children of the Most High, an Hebrew idiom, signifying men of the highest rank and power. Comp. Psa 29:1.” — Cresswell.
(428) This is the reading in our English Bible, on which Archbishop Secker remarks, “It seems needless to say that these princes shall fall like one of the princes.” He thinks with Bishop Hare that the true reading is not השרים, hassarim, the princes, as in our present copies, but הרשים, harsaim, the poor The translation, however, given by Calvin, who takes השרים in the vocative case, O ye princes ! and who, after the word כאחד, cheachad, for as one of, supplies the people, makes any alteration of the text unnecessary. Gataker also considers השרים, to be in the vocative case, which is approved by Horsley, Berlin, and others. Dathe takes השרים in the sense of tyrants, but brings no authority to prove that the word has this sense. Le Clerc, in the latter part of the verse, after like one of, supplies the many, reading, “And fall, O ye princes! like one of the many.”
(429) This is the translation given of these lines in the French version.
8. Arise, O God! judge the earth. The reason why this psalm concludes with a prayer has been already stated at the commencement. The prophet, finding that his admonitions and remonstrances were ineffectual, and that princes, inflated with pride, treated with contempt all instruction on the principles of equity, addresses himself to God, and calls upon Him to repress their insolence. By this means, the Holy Spirit furnishes us with ground of comfort whenever we are cruelly treated by tyrants. We may perceive no power on earth to restrain their excesses; but it becomes us to lift up our eyes to heaven, and to seek redress from Him whose office it is to judge the world, and who does not claim this office to himself in vain. It is therefore our bounden duty to beseech him to restore to order what is embroiled in confusion. The reason of this which immediately follows — for thou shalt inherit all nations — is understood by some as a prophecy concerning the kingdom of Christ, by whom God has brought all nations in subjection to himself. But it is to be viewed in a more extensive sense, as implying that God has a rightful claim to the obedience of all nations, and that tyrants are chargeable with wickedly and unjustly wresting from him his prerogative of bearing rule, when they set at nought his authority, and confound good and evil, right and wrong. We ought therefore to beseech him to restore to order the confusions of the world, and thus to recover the rightful dominion which he has over it.
The Psalmist, having exhorted the judges, and reproved their negligence, prayeth God to judge.
A Psalm of Asaph.
Title. ףּלאס מזמור mizmor leasaph- This psalm is an admonition to justice, and an upbraiding reproof against the injustice of the Jewish tribunals; with an appeal to God, the supreme and just judge. The courts of justice in Hezekiah's reign were very corrupt: see Isa 1:23 where the judges and magistrates are called princes, in respect of their superiority over the common people; and here they are called gods, in respect to the fountain of their power, which was from the Most High. In this view the psalm conveys an useful admonition to all ministers of justice; from the supreme judge of the highest earthly tribunal, down to the most inferior and petty magistrate.
Psa 82:1. God standeth in the congregation of the mighty- God presideth in his courts of justice. Hebrew, In the court of justice of God. But the singular seems to be used here collectively for all the courts of justice in the land. See Psa 82:5. The courts of justice were God's, as the judges were his vice-gerents; the charge given them being, Take heed what ye do; for ye judge not for man, but for the Lord; who is present with you in the judgment. 2Ch 19:6. It is plain from Num 15:33 that the word עדה eidah, rendered congregation, signifies, properly, a court of justice; to which sense the turn and drift of the psalm immediately leads. Respecting the word אלהים elohim, or gods, which signifies judges, in this place, see Green, and Exo 21:6.
Psa 82:2. Accept the persons- To accept persons, is become an established expression, with a known meaning, and therefore may be continued; but the original signifies to lift the faces, to abet and countenance the wicked, and give them undue encouragement. Mudge.
Psa 82:4. Rid- Rescue.
Psa 82:5. They know not, &c.- They are ignorant of their duty, and will not attend to it, but go on in the dark: All the foundations of the land are in a tottering state. Green. Respecting the word foundations, see on Psa 11:3. The meaning is, "those who should rule the several nations of the earth uprightly, and preserve justice among all men, are themselves the most unjust, and thereby the authors of all mischief to the world."
Psa 82:6. I have said, Ye are gods- Dr. Wall, in his Critical Notes upon this passage, says, "The name aleim, which is the usual name for God Almighty, having been, in the Pentateuch and other holy books written before this psalm, given sometimes to magistrates, judges, princes, and any of the high powers on earth, (for the proper signification of the word is high powers,) this psalm teaches them in what sense, and with what limitation, this name is allowed them; namely, that though they are suffered to be called aleim, gods, yet they should die like Adam, man; and this verse instructs them, that when they sit in judgment, they should remember, that as they act as masters over other men, so God, their master, the true Aleim, stands over them, and rebukes them upon occasion, as in Psa 82:2." Dr. Hammond observes, that when our Saviour cites these words, Joh 10:34 they are introduced thus: Is it not written in your law? Thence the conclusion is necessary, that this book of psalms was among the Jews looked upon as part of the divine law, in a more wide and diffuse notion of the word; i.e. as the writings of the prophets, and of all who were inspired by God, are styled law.
Psa 82:7. Fall like one the princes- Fall like one of the poor; whom ye treat with so much contempt, as to refuse them justice. See Psa 82:3. Bishop Hare: who has thus nobly restored the text here, reading הרשׁים harashim, instead of השׂרים hassrim.
Psa 82:8. Arise, O God, &c.- Arise, O God, judge the land thyself: for thou art the rightful possessor of all nations: "Since the judges, thy vicegerents, are so corrupt, take the government of the land into thine own hands." Green. This verse in a higher sense may refer to the reign of the Messiah; who was to have the heathen, &c. Psa 2:8 and to whom God would commit all judgment, Joh 5:22.
REFLECTIONS.-1st, All power is from God: the powers that are, are ordained of God: a strong argument to enforce our obedience, and to engage them to rule with uprightness, knowing from whom they have received authority, and to whom they are accountable for the use of it.
1. God's presence and presidence in the congregations of the mighty, and among the gods, are asserted. The magistrates of the earth, who receive their honour from him, as his vicegerents upon earth, are appointed to administer judgment with impartiality, according to God's holy word; and his eye is ever upon them, observing their conduct, for which they must answer before him in the great day of his appearing and glory.
2. God gives a solemn charge to his delegates. They are to be the defenders of the poor and fatherless; to do justice to the afflicted and needy, whose poverty, and want of friends to vindicate their rights, expose them to injuries; and, however great or rich their oppressors, they must deliver them out of their wicked hands. Note; (1.) They who are poor, are too often trampled upon. (2.) It is a grievous thing when the law is made so expensive, that the poor cannot right themselves; or the injury sustained is more tolerable, than the method of redress.
3. God lodges an accusation against wicked magistrates. How long will ye judge unjustly, and make oppression more intolerable under the sanction of the law? and accept the persons of the wicked? awed by their greatness, or swayed by personal regard, or influenced by bribes? They know not, neither will they understand: plain as the case is, they know not to fear God, and to do justice, and wilfully pervert judgment. They walk on in darkness, partiality having blinded their eyes, and studiously avoiding the light of truth; in consequence of which, all the foundations of the earth are out of course, or moved; for when magistrates are thus unjust and oppressive, confusion and every evil work must ensue. This description is very applicable to the Jewish rulers in the days of Christ, to whom it may also prophetically refer.
2nd, God can humble the highest when they abuse their power.
1. He pronounces their doom. I have said, Ye are gods; have given you authority as my delegates; and all of you are children of the Most High, exalted to a state of singular eminence. But think not your greatness will protect you in the abuse of your power; for ye shall die like men; though as gods in the eyes of men, yet ye are dying worms in the sight of God, and ready to fall like one of the poor whom ye despise, and to be brought before God's dread tribunal, to answer the charges lodged against you. Note; The mightiest men are mortal; let them therefore stand in awe, and sin not, lest they provoke God to cut them down.
2. The Psalmist looks up to God as the judge of the earth, to redress these grievances; and this in the high sense with a particular respect to the coming of Christ, for which he prays, who "will judge the folk righteously:" and being appointed heir of all things, and having all judgment committed to him in heaven and in earth, will come quickly according to his promise, and restore all things; redressing the evils his people have suffered in this disordered world, and recompensing tribulation to those who troubled them: so come, Lord Jesus!
