TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 82:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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?
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.
"How long will you judge unrighteously, and accept the persons of the ungodly" [Psalm 82:2]; as in another place, "How long are you heavy in heart?" Until He shall come who is the light of the heart? I have given a law, you have resisted stubbornly: I sent Prophets, you treated them unjustly, or slew them, or connived at those who did so. But if they are not worthy to be even spoken to, who slew the servants of God that were sent to them, you who were silent when these things were doing, that is, you who would imitate as if they were innocent those who then were silent, "how long will you judge unrighteously, and accept the persons of the ungodly?" If the Heir comes even now, is He to be slain? Was He not willing for your sake to become as it were a child under guardians? Did not He for your sake hunger and thirst like one in need? Did He not cry to you, "Learn of Me, for I am meek and lowly of heart"? [Matthew 11:29] Did He not "become poor, when He was rich, that by His poverty we might be made rich"? [2 Corinthians 8:9] "Give sentence," therefore, "for the fatherless and the poor man, justify the humble and needy" [Psalm 82:3]. Not them who for their own sake are rich and proud, but Him who for your sake was humble and poor, believe ye to be righteous: proclaim Him righteous. But they will envy Him, and will not at all spare Him, saying, "This is the Heir, come, let us kill Him, and the inheritance shall be ours." "Deliver," then, "the poor man, and save the needy from the hands of the ungodly" [Psalm 82:4]. This is said that it might be known, that in that nation where Christ was born and put to death, those persons were not guiltless of so great a crime, who being so numerous, that, as the Gospel says, the Jews feared them, and therefore dared not lay hands on Christ, afterwards consented, and permitted Him to be slain by the malicious and envious Jewish rulers: yet if they had so willed, they would still have been feared, so that the hands of the wicked would never have prevailed against Him. For of these it is said elsewhere, "Dumb dogs, they know not how to bark." Of them too is that said, "Lo, how the righteous perishes, and no man lays it to heart." He perished as far as lay in them who would have Him to perish; for how could He perish by dying, who in that way rather was seeking again what had perished? If then they are justly blamed and deservedly rebuked, who by their dissembling suffered such a wicked deed to be committed; how must they be blamed, or rather not only blamed, but how severely must they be condemned, who did this of design and malice?
“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.
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.’ ”
“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.
Continue studying Psalms 82:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalms 82:2 delivers a searing divine indictment against those in positions of earthly authority, challenging their persistent and egregious failure to uphold justice impartially. The rhetorical question, "How long will ye judge unjustly, and accept the persons of the wicked?" encapsulates God's profound indignation at the perversion of justice, where favoritism, corruption, and social status override the righteous and equitable treatment of all, especially the vulnerable. The concluding "Selah" serves as a solemn, divinely mandated pause, amplifying the gravity of this accusation and underscoring the urgent necessity for all human governance to align with God's perfect standard of righteousness.
Context
Literary Context
Psalms 82 opens with a dramatic, almost theatrical scene in verse 1, depicting God Himself taking His stand in the "divine council" or "congregation of the mighty." This assembly, whether interpreted as heavenly beings or, more commonly and pertinently in this context, as human rulers and judges, is the direct subject of God's scrutiny and impending judgment. Psalms 82:2 immediately launches into the core of their transgression, articulating the specific charges of injustice and partiality that form the foundational critique of the entire psalm. The subsequent verses (Psalms 82:3-4) elaborate on the fundamental duties these "gods" have neglected—to defend the poor, the fatherless, the afflicted, and the needy—while verses 5-7 pronounce their ultimate downfall and mortality for their willful ignorance and unrighteousness. The psalm culminates with a powerful plea for God to rise and judge the earth (Psalms 82:8), reinforcing the overarching theme of divine sovereignty and ultimate authority over all earthly governance and nations.
Historical & Cultural Context
In ancient Israel, judges and rulers were not merely civil administrators but were considered God's anointed representatives, entrusted with the sacred duty of upholding His covenantal laws and administering justice according to divine standards. The Mosaic Law unequivocally commanded impartiality in judgment, strictly forbidding bribery, favoritism, and the oppression of the vulnerable, as seen in passages like Exodus 23:6-8 and Deuteronomy 16:19. The phrase "accept the persons" (or "respect of persons") was a widely understood idiom for showing favoritism based on a person's wealth, social status, or influence, rather than on the intrinsic merits of a legal case. This was a pervasive and deeply entrenched problem in ancient Near Eastern societies, and the prophets frequently and vehemently condemned such judicial corruption, as evidenced in Isaiah 10:1-2 and Amos 5:12. Thus, Psalms 82:2 reflects a timeless struggle against judicial and governmental corruption, rooted deeply in the specific covenantal and legal expectations God placed upon His people.
Key Themes
Psalms 82:2 powerfully contributes to several overarching themes woven throughout the Psalter and the broader biblical narrative. Firstly, it emphatically asserts Divine Sovereignty and Justice, highlighting God's ultimate authority over all earthly rulers and His unwavering commitment to righteousness. He is not a detached observer but an active, vigilant judge of human affairs, holding even the most powerful accountable. Secondly, it underscores the profound theme of the Accountability of Authority, emphasizing that those entrusted with power are not autonomous but are divinely appointed stewards who will be held to a rigorous account for their administration of justice. This theme resonates throughout the wisdom literature, as powerfully articulated in Proverbs 29:4. Thirdly, the verse brings into sharp focus the biblical imperative for Care for the Vulnerable and Oppressed. The perversion of justice directly harms the poor, the fatherless, and the needy, a deep concern that echoes consistently through the Law and the Prophets (e.g., Zechariah 7:9-10). Finally, the very nature of the rhetorical question, "How long...?", conveys God's Divine Impatience with Injustice, signaling that His patience has limits and that decisive judgment is imminent for those who persist in their wickedness.
Exposition and Analysis
Key Word Analysis
This term, derived from the root meaning to twist or distort, signifies perversity, iniquity, or moral wrong. It is not merely an error or mistake but implies a deliberate twisting or subversion of what is inherently right and fair. In the context of judgment, it speaks to a profound moral corruption where the outcome is predetermined by bias, self-interest, or evil intent rather than by truth and equity. It denotes an active deviation from God's righteous standards.
This idiomatic phrase literally translates to "to lift up the face." In a judicial or relational context, it denotes showing partiality, favoritism, or respect based on external factors such as a person's wealth, social status, or influence, rather than on their character or the merits of a particular case. This practice was explicitly and repeatedly forbidden in the Mosaic Law because it fundamentally undermines the very foundation of equitable justice and distorts the impartial application of truth.
A term of uncertain precise etymological meaning, often understood as a musical or liturgical notation indicating a pause, a lifting up, or an interlude. In the context of the Psalms, it frequently functions as a literary device, signaling a moment for the reader or hearer to pause, reflect deeply, and meditate on the profound truth or weighty statement that has just been uttered. Here, it underscores the gravity of God's accusation and invites serious contemplation of its far-reaching implications for both the accused judges and for all who hear this divine pronouncement.
Verse Breakdown
"How long will ye judge unjustly,"
This is a potent rhetorical question, not posed to elicit an answer but to express profound divine exasperation, indignation, and impatience. The "ye" refers directly to the "gods" or human authorities mentioned in Psalms 82:1, indicting them for their prolonged, habitual, and systemic perversion of justice. It highlights that their injustice is not an isolated incident or a momentary lapse but an ingrained, ongoing pattern of behavior that has exhausted God's patience.
"and accept the persons of the wicked?"
This clause precisely specifies the nature of their unjust judgment. To "accept the persons of the wicked" means to show favoritism or partiality towards those who are morally corrupt, perhaps because they are wealthy, powerful, or offer bribes. This favoritism leads to judicial decisions that are not based on truth, righteousness, or the merits of the case, but on external considerations, thereby denying justice to the deserving, especially the poor, the vulnerable, and the marginalized. It is a direct violation of God's command for impartial justice.
"Selah."
This concluding word serves as a divine punctuation mark, a profound liturgical and literary indicator. It calls for a solemn pause, inviting the "judges" themselves and all who hear this divine indictment to reflect deeply on the seriousness of the charges leveled against them. It emphasizes the immense weight of God's pronouncement and the profound implications of their failure to administer justice according to His righteous and unchanging standards. It is a call to sober contemplation.
Literary Devices
Psalms 82:2 employs several potent literary devices to convey its message with striking force and clarity. The most prominent is the Rhetorical Question, "How long will ye judge unjustly, and accept the persons of the wicked?" This question is not posed to elicit an answer but to express God's profound indignation, frustration, and impatience with the persistent corruption of those in authority. It serves as a direct, cutting Reproach and Indictment, highlighting both the duration and the severity of their sin against divine justice. The psalm also utilizes Apostrophe, directly addressing the "gods" or human judges as if they are physically present, making the divine rebuke immediate, personal, and inescapable. The concluding "Selah" functions as a unique literary and musical marker, acting as a Pause for Reflection that compels the audience to internalize the gravity of the divine judgment and its far-reaching implications.
Theological and Thematic Connections
Psalms 82:2 stands as a stark and enduring reminder that all earthly authority, regardless of its perceived power or autonomy, is ultimately derived from and accountable to God. The divine indictment against unjust judges underscores a core biblical truth: God is a God of absolute justice who demands righteousness and impartiality from those He entrusts with power. This verse connects deeply with the broader biblical narrative of God's covenant relationship with His people, where justice and righteousness are not merely legalistic requirements but are fundamental reflections of His own holy character. The perversion of justice, particularly when it targets the vulnerable and marginalized, is presented as a direct affront to God Himself, as it violates His fundamental command to love one's neighbor and to care for the least of these. This psalm sets the stage for a prophetic tradition that consistently and courageously calls out social injustice and anticipates a future time when God Himself will fully establish His righteous and equitable kingdom on earth.
Reflection and Application
Psalms 82:2 carries profound and timeless relevance for every generation, serving as a powerful mirror reflecting God's unwavering demand for justice, integrity, and impartiality from all those in positions of power. Whether in governmental structures, legal systems, corporate leadership, educational institutions, or even within the dynamics of families and local communities, this verse issues a stern warning against the insidious nature of corruption, favoritism, and the perversion of truth. It reminds us that authority, in any form, is a sacred trust, never an opportunity for personal gain, arbitrary power, or the oppression of others. God observes all actions, and He will hold all leaders accountable for how they treat the vulnerable and administer fairness. For the individual, this verse challenges us to engage in honest self-examination: Do we, in our daily interactions, exhibit partiality in our judgments of others? Are we quick to favor those with influence or status over the less fortunate, or to judge based on appearances rather than character? It calls us to actively champion justice, to speak out against oppression wherever we encounter it, and to pray earnestly for righteous leaders, aligning our actions and attitudes with God's own character of absolute impartiality and profound compassion for the marginalized. The "Selah" at the end compels us to pause and deeply consider our personal and collective role in upholding or undermining God's divine standard of justice in our respective spheres of influence.
Questions for Reflection
FAQ
Who are the "gods" or "mighty ones" being addressed in Psalms 82:2?
The Hebrew word used is elohim (אֱלֹהִים), which is a plural noun that can indeed refer to the one true God, to pagan gods, or, significantly, to human judges or powerful rulers. While some ancient interpretations and modern scholars suggest the "divine council" of heavenly beings, the dominant and most contextually fitting interpretation for Psalms 82 is that these are human authorities—kings, judges, and magistrates—who were divinely appointed to administer justice on earth. The psalm's specific charges of "judging unjustly" and "accepting the persons of the wicked" directly align with the responsibilities and common failures of human rulers throughout biblical history, as seen in passages like Deuteronomy 1:16-17 and 2 Chronicles 19:6-7. God is holding these earthly representatives accountable for their sacred stewardship of justice, reminding them that their authority is delegated and subject to His ultimate judgment.
Christ-Centered Fulfillment
Psalms 82:2, with its profound divine indictment against corrupt and partial judges, finds its ultimate fulfillment and perfect resolution in the person and redemptive work of Jesus Christ. While the psalm laments the pervasive and enduring injustice of human rulers, it simultaneously anticipates the coming of a perfect Judge who will finally establish true righteousness without blemish or partiality. Jesus is revealed throughout the New Testament as the righteous King and the ultimate Judge, to whom all authority in heaven and on earth has been given (Matthew 28:18). Unlike the "gods" of Psalms 82 who judge unjustly and show partiality based on human distinctions, Jesus consistently demonstrated perfect justice, profound compassion for the poor and oppressed (Luke 4:18-19), and unwavering opposition to hypocrisy, corruption, and all forms of unrighteousness. His earthly life perfectly embodied the divine standard of justice, and His sacrificial death on the cross was the ultimate act of both divine justice against sin and divine mercy for sinners, offering a pathway to righteousness and reconciliation that no human judge could ever provide. Ultimately, the deep longing for a world free from injustice and corruption, so poignantly expressed in Psalms 82, will be fully and eternally realized when Christ returns to judge the living and the dead and establish His eternal kingdom of perfect righteousness, peace, and unfailing equity (Revelation 21:1-4).