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Translation
King James Version
¶ A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.
Complete Jewish Bible
A psalm of Asaf: Elohim [God] stands in the divine assembly; there with the elohim [judges], he judges:
Geneva Bible (1599)
A Psalme committed to Aspah. God standeth in the assemblie of gods: hee iudgeth among gods.
Young's Literal Translation
--A Psalm of Asaph. God hath stood in the company of God, In the midst God doth judge.
In the KJVVerse 15,235 of 31,102
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Commentary on Psalms 82 verses 1–5
1 ¶ A Psalm of Asaph. 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 (Psa 82:1): 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 viceregents, and great blessings to any people. A divine sentence is in the lips of the king, Pro 16:10. But, as roaring lions and ranging bears, so are wicked rulers over the poor people, Pro 28:15. 2. A good form and constitution of government intimated, and that is a mixed monarchy like ours; here is the might 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, Pro 21:1. 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 10:7. Let magistrates consider this and be awed by it; God is with them in the judgment, Ch2 19:6; Deu 1:17. 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, Psa 82:3, Psa 82:4. 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 29:12. 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. (Psa 82:4): Rid them out of the hand of the wicked. Avenge them of their adversary, Luk 18:3. 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, Psa 82:2, Psa 82:5. 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, Ecc 3:16; Isa 5:7. 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, Psa 75:3. The miscarriages of public persons are public mischiefs.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Cyril of JerusalemAD 386
Catechetical Lectures, Prologue, 6
Look, I ask you, and see with how great a dignity Jesus favors you. You were called a catechumen, which means one into whom something is drummed from without. You heard of some hope, but you did not know what. You heard mysteries without understanding anything. You heard Scriptures without plumbing their depth. It is not drummed in, any more, but whispered. For the indwelling Spirit is fashioning your mind into mansions for God. When you hear, in the future, Scriptures concerning mysteries, you will understand things you knew nothing of. And do not esteem as if a trifle what you are receiving. Being but a wretched person, you are recipient of a divine title. For listen to Paul, “God is faithful,” or to another text in Scripture, “God is faithful and just.” It was as foreseeing that a divine title would come to be applied to human beings that the psalmist, speaking in the person of God, said, “I have said, you are gods and are all the children of the most High.” But see that when the title is faithful, the purpose is not faithless. You have entered the contest; run your course steadfastly. No other chance like this will come your way. If it was your wedding day ahead of you, would you not make light of all else, in preparing the banquet? When, then, you are going to consecrate your soul to the heavenly Bridegroom, will you not leave your physical concerns to chance, so that you may take a firm hold on the things of the spirit?
Gregory of NazianzusAD 390
ON THE SON, THEOLOGICAL ORATION 4[30].4
He is said to reign in one sense as the almighty King, both of the willing and the unwilling, but in another as producing in us submission and placing us under his kingship as willingly acknowledging his sovereignty. Of his kingdom, considered in the former sense, there shall be no end. But in the second sense, what end will there be? His taking us as his servants, on our entrance into a state of salvation. For what need is there to work submission in us when we have already submitted? After which he arises to judge the earth and to separate the saved from the lost. After that he is to stand as God in the midst of gods, that is, of the saved, distinguishing and deciding of what honor and of what mansion each is worthy.
Augustine of HippoAD 430
Exposition on Psalm 82
This Psalm, like others similarly named, was so entitled either from the name of the man who wrote it, or from the explanation of that same name, so as to refer in meaning to the Synagogue, which Asaph signifies; especially as this is intimated in the first verse. For it begins, "God stood in the synagogue of gods" [Psalm 82:1]. Far however be it from us to understand by these Gods the gods of the Gentiles, or idols, or any creature in heaven or earth except men; for a little after this verse the same Psalm relates and explains what Gods it means in whose synagogue God stood, where it says, "I have said, You are gods, and you are all the children of the Most High: but you shall die like men, and fall like one of the princes." In the synagogue of these children of the Most High, of whom the same Most High said by the mouth of Isaiah, "I have begotten sons and brought them up, but they despised Me," [Isaiah 1:2] stood God. By the synagogue we understand the people of Israel, because synagogue is the word properly used of them, although they were also called the Church. Our congregation, on the contrary, the Apostles never called synagogue, but always Ecclesia; whether for the sake of the distinction, or because there is some difference between a congregation whence the synagogue has its name, and a convocation whence the Church is called Ecclesia: for the word congregation (or flocking together) is used of cattle, and particularly of that kind properly called "flocks," whereas convocation (or calling together) is more of reasonable creatures, such as men are....I think then that it is clear in what synagogue of gods God stood.
Theodoret of CyrusAD 458
DIALOGUE 1
“I have said you are gods and all of you children of the most High, but you shall die like man.” This he says to them that did not accept the gift of adoption but dishonor the incarnation of the pure generation of the Word of God, deprive humankind of ascent to God and are ungrateful to the Word of God who for their sakes was made flesh. For this cause was the Word made human, that humanity receiving the Word and accepting the adoption should be made God’s children.
Fulgentius of RuspeAD 533
LETTER 12:9
We find the name of God in the holy Scriptures, as many as now come to mind, spoken of in four ways. For God is spoken of according to the truth of [his divine] nature, that the holy Trinity is one, true and unchangeable God, who says, “See now that I, even I, am he; there is no God besides me.” And concerning whom David says, “For who is God except the Lord? And who is a rock besides our God?” This is the one and only God who alone is God by nature. From this one true God, certain ones, in order that they might be gods, did not have the name by nature but received it by the gift of grace. Concerning such gods, it was Moses to whom that one true God said, “See, I have made you like God to Pharaoh.” Of such people are also those to whom it is said, “I said, ‘You are gods, children of the most High, all of you.’ ” Therefore, these gods received that grace to be gods so that they might become the children of God. The Evangelist says that “to those who did accept him, he gave power to become the children of God, to those who believe in his name, who were born, not by natural generation, or by human choice or by a man’s decision, but of God.” Likewise, to them it is said, “I said, ‘You are gods, children of the most High, all of you.’ ”
CassiodorusAD 585
EXPOSITIONS OF THE PSALMS 49:1
“The Lord, the God of gods, has spoken and called the earth from the rising of the sun until its setting.” The power of the Lord is proclaimed in advance so that no one might believe that his incarnation ought to be deemed as being of moderate import and so that the depravity of all unbelief may be removed. Human beings who receive the grace of the divine majesty for their good conduct are called “gods,” just as he says in another psalm, “I have said, ‘You are gods and children of the Most High.’ ” Therefore, they are called “children,” just as they are called “gods,” because grace, not nature, offers each title. But the God of the gods is the Lord Christ, for he himself (along with the Father and the Holy Spirit) is truly called God of the gods. Nonetheless, the name “God of gods” does not altogether belong to the Divinity, but as we have already said, human language cannot indicate his exalted stature beyond this.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 82:1, a profound psalm attributed to Asaph, immediately establishes a dramatic and pivotal scene of divine intervention and judgment. It portrays the one true God taking His authoritative stand within an assembly of powerful earthly rulers and judges, not as a passive observer, but as the supreme and ultimate Judge. This verse powerfully sets the stage for a divine audit of human authority, asserting God's absolute sovereignty over all earthly powers and introducing the critical theme of their accountability for the justice—or injustice—they administer.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 82:1 masterfully employs several literary devices to convey its powerful and urgent message. Anthropomorphism is strikingly evident in the depiction of God "standing" and "judging" as if He were a human magistrate presiding over a court. This device makes the abstract concept of divine judgment tangible and relatable to human experience, bringing the divine into the human sphere of understanding. The phrases "congregation of the mighty" and the term "gods" function as potent metaphors or symbols for human rulers and judges who wield significant power and are entrusted with administering justice. The entire scene is framed as a dramatic tableau, immediately establishing a powerful and vivid visual for the reader: the ultimate Judge entering the very courtrooms where justice has been perverted. Furthermore, there is a profound element of irony at play: those who are called "gods" because they are meant to embody divine justice are themselves judged by the true God for their egregious failure to do so, highlighting their profound dereliction of duty and the reversal of expected roles.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 82:1 lays a foundational theological truth: God is the supreme and ultimate authority over all earthly powers. It asserts His universal jurisdiction, reminding humanity that no ruler, no government, and no judicial system operates outside of His divine oversight. This verse underscores the biblical principle that all authority is delegated by God, and therefore, all who wield power are ultimately accountable to Him for how they exercise it. It connects deeply with the prophetic tradition's consistent call for justice and righteousness, particularly for the marginalized and vulnerable, and serves as a divine warning against corruption and the perversion of justice by those in authority.
REFLECTION AND APPLICATION
Psalms 82:1 offers profound implications for believers today, serving as both a source of deep hope and a sober challenge. For those who suffer under unjust systems, corrupt leadership, or societal inequities, this verse provides immense reassurance: God sees. He is not distant or unaware of the perversion of justice in the world. He is actively present, standing ready to judge those who oppress and to defend the vulnerable. This truth can be a powerful anchor in times of despair, reminding us that ultimate justice will prevail, and that God's righteous character guarantees a final reckoning. Conversely, for anyone in a position of leadership, power, or influence—whether in government, business, the church, or even within a family—this psalm serves as a solemn warning. All authority is ultimately derived from God, and all will be judged by Him for how it was wielded. This calls us to a posture of humility, integrity, and a relentless pursuit of righteousness in our spheres of influence. We are called not only to pray for our leaders but also to actively advocate for justice, knowing that our efforts align with God's own heart and His ultimate plan for the world, participating in His ongoing work of setting things right.
Questions for Reflection
FAQ
Who are the "gods" in Psalms 82:1?
Answer: The "gods" (ʼĕlôhîym in Hebrew) in Psalms 82:1 primarily refer to human judges, rulers, and magistrates who were divinely appointed to administer justice in ancient Israel. While the term ʼĕlôhîym can refer to the one true God or even angelic beings, the immediate context of Psalms 82 (especially verses 2-4, which detail their failures to uphold justice for the poor and needy) strongly indicates human authorities. Jesus Himself validates this interpretation in John 10:34-35, where He quotes this psalm to demonstrate that the Scriptures refer to human beings as "gods" because "the word of God came" to them, meaning they were entrusted with God's law and authority. This usage highlights their divinely delegated position and responsibility, not their inherent divine nature or a claim to divinity.
CHRIST-CENTERED FULFILLMENT
Psalms 82:1 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. He is the true God who stands in the congregation of all humanity, not merely to judge, but to perfectly embody and enact divine justice. While earthly "gods" (human rulers) consistently fail to judge righteously and oppress the vulnerable, Jesus, as the prophesied Son of Man, is the one to whom all judgment has been committed by the Father (John 5:22). He is the righteous King who establishes a kingdom where justice truly flows like a river (Amos 5:24). His first coming inaugurated His judgment, exposing the spiritual bankruptcy of the world's systems and the hypocrisy of its leaders. Through His life, death, and resurrection, He disarmed the principalities and powers (Colossians 2:15), demonstrating His supreme authority over all earthly and spiritual "gods." Ultimately, He is the King of kings and Lord of lords, and at His glorious second coming, every knee will bow and every tongue confess His supreme Lordship (Philippians 2:9-11), fulfilling the psalm's plea for God to rise and judge the earth in perfect righteousness.