Psalm 82:6



Verse 6. I have said, ye are gods. The greatest honour was thus put upon them; they were delegated gods, clothed for a while with a little of that authority by which the Lord judges among the sons of men.

And all of you are children of the Most High. This was their ex-officio character, not their moral or spiritual relationship. There must be some government among men, and as angels are not sent to dispense it, God allows men to rule over men, and endorses their office, so far at least that the prostitution of it becomes an insult to his own prerogatives. Magistrates would have no right to condemn the guilty if God had not sanctioned the establishment of government, the administration of law, and the execution of sentences. Here the Spirit speaks most honourably of these offices, even when it censures the officers; and thereby teaches us to render honour to whom honour is due, honour to the office even if we award censure to the officer bearer.



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.

Verse 6. Ye are gods, etc. It is, of course, to civil governors, especially those entrusted with the administration of justice, that the prophet addresses this stern admonition. He calls them "the gods," and "the sons of the Most High." To the people of Israel this kind of appellation would not seem over bold: for it was applied to judges in well known texts of the Law of Moses. Thus, in the code of civil statutes delivered at Sinai, it is said, Thou shalt not revile the gods, nor curse the ruler of thy people. Exodus 22:28 . Nor is that the only instance of the kind. In two other passages of the same code ( Exodus 21:6 22:8- 9), the word which our translators have rendered "the judges" is in the Hebrew, "the gods," or "God." Since the ordinary Hebrew word for God (Elohim) is almost always used in the plural form, it is hard to say whether it ought to be rendered in these passages in the singular or plural. The meaning is the same either way. It is a matter of indifference, for example, whether the law in Exodus 21:6 , be rendered thus, His (the bondman's) master shall bring him to the gods; or with the Septuagint, his master shall bring him to the judgment seat of God. (prosto krithrion tou Teou). In either case the terms used are plainly meant to imply that the Majesty of God is present in the place of judgment. As it is said of Solomon that he sat on the throne of the LORD as King, 1 Chronicles 29:23 , so it may be said of every magistrate that he sits in God's seat. God has put upon him a portion of his own dominion and authority; and has ordained that he is to be obeyed, not for wrath's sake only, but for conscience sake. The civil magistrate, in discharging his high function, may justly claim to govern with a divine right. No one needs to be told that this old doctrine of the divine right of rulers has been woefully abused. Sycophantic divines have often made of it a flattering unction for the care of princes; teaching them that they owed no obedience to the laws; that they were responsible to none but God for their administration; that any attempt on the part of the people to curb their tyranny, or to depose them from their seats when milder measures failed, was rebellion against God whose Viceregents they were. Even now, the same doctrine occasionally makes itself heard from the pulpit and the press; and thus men attempt to subject the consciences of the people to the caprices of tyrants. Let it be carefully observed that the harp of Asaph lends no sanction to this "right divine of kings to govern wrong." If the prophet testifies that princes are gods, he includes in the honour the humblest magistrate. The elders administering justice in the gate of Bethlehem, though their town be little among the thousands of Judah, sit in God's seat as truly as King Solomon on his ivory throne in the porch of judgment at Jerusalem. The common saying that "the divine right of kings is the divine right of constables," is a rough way of expressing a Bible truth. Let this be borne in mind, and no one will allege Scripture in defence of royal claims to indefeasible and irresponsible authority, or claim for such authority the sanction of divine right. But while care ought to be taken to guard the divine right of civl government from abuse, the right itself is not to be forgotten. The state is an ordinance of God, having, like the family, its foundations in the very constitution of human nature. The officers of the state, whether supreme or subordinate, have a divine right to administer justice in the community over which Providence has placed them. They who resort to the civil magistrate for judgment, resort to the judgment seat of God; just as they who resort to the Ministry of the Word resort to the Great Prophet of the Church. Unless the magistrate had received a commission from God, he could not lawfully bear the sword. To take the life of an unarmed fellow man, without a commission from the Most High warranting the act, would be to commit murder. William Binnie.

Verse 6. In his Lex Rex, Rutherford argues from this psalm that judges are not the creatures of kings, to execute their pleasure, and do not derive their power from the monarch, but are authorized by God himself as much as the king, and are therefore bound to execute justice whether the monarch desires it or no.

Verse 6. I have said, ye are gods. Princes and judges are gods (Elohim), on the ground that unto them the word of God came ( John 10:35 ), constituting them such. Even here, where God is about to pass sentence on them, he begins with recognizing their divinely appointed dignity on which they presumed, as if giving them absolute power to do as they pleased, right or wrong; forgetting that high office has its duties as well as its dignities. Sonship is closely allied to kingship and judgeship. These combined dignities, which by all others have been abused, shall be realized in all their grandest ideal by the coming King, Judge, and Son of the Most High ( Psalms 2:6-7 Psalms 2:10-12 .) A. R. Fausset.

Verse 6. I have said, ye are gods. As parasites in base flattery and compliance with their pride, have vainly called some of them so, and as some princes have most wickedly and blasphemously affected to be called, yea to be adored, as gods, (God will take highest vengeance upon all those who take his name upon them, or submit to it when given them), so God himself hath put his own name upon magistrates, to mind them of their duty, or for a twofold end: First, that being called gods, they should judge and rule as God doth, or with a mind like God, free from the mixture of a private or passionate spirit, and filled with a love to, and a delight in, impartial judgment and righteousness. Secondly, that being called gods, all men might learn their duty, freely to submit to them and duly to honour them; seeing any dishonour done to them reflects upon God whose name they bear. Joseph Caryl.

Verse 6. Gods. It is not Jah or Jehovah, a name of essence, but Eloah or Elohim, a name of office that is given them. Thomas Gataker.

Verse 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.



Verse 6. Ye are gods. The passage in the Old Testament which involves the doctrine of the divinity of Christ. J. P. Lange.