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 82:6–8. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here,
I.Earthly gods abased and brought down, Psa 82:6, Psa 82:7.
The dignity of their character is acknowledged (Psa 82:6): I have said, You are gods. They have been honoured with the name and title of gods. God himself called them so in the statute against treasonable words Exo 22:28, Thou shalt not revile the gods. And, if they have this style from the fountain of honour, who can dispute it? But what is man, that he should be thus magnified? He called them gods because unto them the word of God came, so our Saviour expounds it (Joh 10:35); they had a commission from God, and were delegated and appointed by him to be the shields of the earth, the conservators of the public peace, and revengers to execute wrath upon those that disturb it, Rom 13:4. All of them are in this sense children of the Most High. God has put some of his honour upon them, and employs them in his providential government of the world, as David made his sons chief rulers. Or, "Because I said, You are gods, you have carried the honour further than was intended and have imagined yourselves to be the children of the Most High," as the king of Babylon (Isa 14:14), I will be like the Most High, and the king of Tyre (Eze 28:2), Thou hast set thy heart as the heart of God. It is a hard thing for men to have so much honour put upon them by the hand of God, and so much honour paid them, as ought to be by the children of men, and not to be proud of it and puffed up with it, and so to think of themselves above what is meet. But here follows a mortifying consideration: You shall die like men. This may be taken either,
1.As the punishment of bad magistrates, such as judged unjustly, and by their misrule put the foundations of the earth out of course. God will reckon with them, and will cut them off in the midst of their pomp and prosperity; they shall die like other wicked men, and fall like one of the heathen princes (and their being Israelites shall not secure them anymore than their being judges) or like one of the angels that sinned, or like one of the giants of the old world. Compare this with that which Elihu observed concerning the mighty oppressors in his time. Job 34:26, He striketh them as wicked men in the open sight of others. Let those that abuse their power know that God will take both it and their lives from them; for wherein they deal proudly he will show himself above them. Or,
2.As the period of the glory of all magistrates in this world. Let them not be puffed up with their honour nor neglect their work, but let the consideration of their mortality be both mortifying to their pride and quickening to their duty. "You are called gods, but you have no patent for immortality; you shall die like men, like common men; and like one of them, you, O princes! shall fall." Note, Kings and princes, all the judges of the earth, though they are gods to us, are men to God, and shall die like men, and all their honour shall be laid in the dust. Mors sceptra ligonibus aequat - Death mingles sceptres with spades.
II.The God of heaven exalted and raised high, Psa 82:8.
The psalmist finds it to little purpose to reason with these proud oppressors; they turned a deaf ear to all he said and walked on in darkness; and therefore he looks up to God, appeals to him, and begs of him to take unto himself his great power: Arise, O God! judge the earth; and, when he prays that he would do it, he believes that he will do it: Thou shalt inherit all nations. This has respect,
1.To the kingdom of providence. God governs the world, sets up and puts down whom he pleases; he inherits all nations, has an absolute dominion over them, to dispose of them as a man does of his inheritance. This we are to believe and to comfort ourselves with, that the earth is not given so much into the hands of the wicked, the wicked rulers, as we are tempted to think it is, Job 9:24. But God has reserved the power to himself and overrules them. In this faith we must pray, "Arise, O God! judge the earth, appear against those that judge unjustly, and set shepherds over thy people after thy own heart." There is a righteous God to whom we may have recourse, and on whom we may depend for the effectual relief of all that find themselves aggrieved by unjust judges.
2.To the kingdom of the Messiah. It is a prayer for the hastening of that, that Christ would come, who is to judge the earth, and that promise is pleaded, that God shall give him the heathen for his inheritance. Thou, O Christ! shalt inherit all nations, and be the governor over them, Psa 2:8; Psa 22:28. Let the second coming of Christ set to-rights all these disorders. There are two words with which we may comfort ourselves and one another in reference to the mismanagements of power among men: one is Rev 19:6, Hallelujah, the Lord God omnipotent reigneth; the other is Rev 22:20, Surely, I come quickly.
Historical interpretation
Five Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I showed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? [Psalms 82:6] 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? If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. Therefore they sought again to take him: but he escaped out of their hand
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.
So then, it all depends upon the use. Why do I say, an angel? the man can become God, and a child of God. For we read, "I have said, Ye are gods, and all of you are children of the Most High." And what is greater, the power to become both God and angel and child of God is put into his own hands. Yea, so it is, man can be the maker of an angel.
In every kind of petition we ought first to try to gain the good will of the one we are petitioning and then to state the object of our petition. We usually try to gain the good will by bestowing praise on the one we are petitioning. And the praise is usually placed at the beginning of the prayer, where in this instance our Lord has bidden us to say nothing else than, "Our Father who is in heaven." Praise of God has been expressed in many manners of speech. Anyone can see this as he reads those forms of praise scattered widely here and there throughout the sacred Scriptures. But nowhere is there found any instruction for the people of Israel to say, "Our Father," or to pray to God as to a Father. To them he has been proposed as a Master, for they were servants; that is, they were as yet living according to the flesh. When I say this, I am referring to them when they received the commandments of the law that they were ordered to observe, for the prophets frequently point out that this same Lord of ours would have been their Father as well, if they did not stray from his commandments. For instance, there are the following expressions: "I have reared children and brought them up; but they have despised me," and, "I have said, 'You are gods, and all of you the children of the most High,' " and, "If I am a Master, where is my fear? And if I am a Father, where is my honor?" Even if we were to disregard those prophetic sayings that refer to the fact that there would be a Christian people who would have God as their Father—in accordance with that saying in the Gospel, "He gave them the power of becoming children of God"—there are still many other expressions whereby they are reproved for the fact that by committing sins they refused to be children. The apostle Paul says, "As long as the heir is a little child, he differs in no way from a slave," but he reminds us that we have received the spirit of adoption by virtue of which we cry, "Abba, Father."
To all of them, verily, what follows is most fitly suited: "They did not know nor understand, they walk on in darkness" [Psalm 82:5]. "For if even they had known, they would never have crucified the Lord of glory:" [1 Corinthians 2:8] and those others, if they had known, would never have consented to ask that Barabbas should be freed, and Christ should be crucified. But as the above-mentioned blindness happened in part unto Israel until the fullness of the Gentiles should come in, this blindness of that People having caused the crucifixion of Christ, "all the foundations of the earth shall be moved." So have they been moved, and shall they be moved, until the predestined fullness of the Gentiles shall come in. For at the actual death of the Lord the earth was moved, and the rocks rent. [Matthew 27:51] And if we understand by the foundations of the earth those who are rich in the abundance of earthly possessions, it was truly foretold that they should be moved, either by wondering that lowliness, poverty, death, should be so loved and honoured in Christ, when it is to their mind great misery; or even in that themselves should love and follow it, and set at nought the vain happiness of this world. So are all the foundations of the earth moved, while they partly admire, and partly are even altered. For as without absurdity we call foundations of heaven those on whom the kingdom of heaven is built up in the persons of saints and faithful; whose first foundation is Christ Himself, born of the Virgin, of whom the Apostle says, "Other foundation can no man lay than that which is laid, which is Christ Jesus;" [1 Corinthians 3:11] next the Apostles and Prophets themselves, by whose authority the heavenly place is chosen, that by obeying them we may be built together with them; whence he says to the Ephesians, "You are built upon the foundation of Apostles and Prophets, Christ Jesus Himself being the chief corner stone." [Ephesians 2:20] ...But the kingdom of earthly happiness is pride, to oppose which came the lowliness of Christ, rebuking those whom He wished by lowliness to make the children of the Most High, and blaming them: "I said, You are gods, you are all the children of the Most High" [Psalm 82:6]. "But you shall die like men, and fall like one of the princes" [Psalm 82:7]. Whether to those He said this, "I said, You are gods," and to those particularly who are unpredestined to eternal life; and to the other, "But you shall die like men," etc., "and shall fall like one of the princes," in this way also distinguishing the gods; or whether He blames all together, in order to distinguish the obedient and those who received correction, "I said, You are gods, and you are all the children of the Most High:" that is, to all of you I promised celestial happiness, "but you," through the infirmity of your flesh, "shall die like men," and through haughtiness of soul, "like one of the princes," that is, the devil, shall not be exalted, but "shall fall." As if He said: Though the days of your life are so few, that you speedily die like men, this avails not to your correction: but like the devil, whose days are many in this world, because he dies not in the flesh, you are lifted up so that you fall. For by devilish pride it came to pass that the perverse and blind rulers of the Jews envied the glory of Christ: by this will it came to pass, and still does, that the lowliness of Christ crucified unto death is lightly esteemed in the eyes of them who love the excellence of this world.
“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.
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Summary
Psalm 82:6, a pivotal declaration within a psalm of divine judgment, encapsulates God's profound statement to human rulers or judges: "I have said, Ye are gods; and all of you are children of the most High." This verse highlights the immense, divinely delegated authority bestowed upon those in positions of earthly power, yet it immediately precedes a sharp rebuke for their widespread failure to administer justice righteously. It powerfully articulates the inherent tension between humanity's high calling as God's representatives and the tragic reality of their fallenness and ultimate accountability before the supreme Judge.
Context
Literary Context
Psalm 82 belongs to the collection of "Asaphite Psalms" (Psalms 73-83), which frequently explore themes of divine justice, the prosperity of the wicked, and the suffering of the righteous. Psalm 82 opens with a dramatic scene in the "divine council," where God, the true elohim, takes His stand to judge other "gods" (elohim). As the narrative unfolds in Psalm 82:2-5, these "gods" are revealed to be human rulers or judges, condemned for their corruption, partiality, and failure to defend the poor and vulnerable. Verse 6, therefore, serves as a poignant reminder of their exalted, divinely appointed status, which makes their subsequent judgment in Psalm 82:7 all the more severe and ironic. The psalm concludes with a fervent plea for God to rise and judge the earth, as seen in Psalm 82:8, underscoring the ultimate triumph of divine justice over human corruption.
Historical & Cultural Context
The concept of a "divine council" was a common motif in ancient Near Eastern cultures, often depicting a pantheon of deities. However, within the monotheistic Israelite worldview, this imagery is profoundly recontextualized. The "gods" (elohim) in Psalm 82 are not pagan deities but human beings, specifically those entrusted with judicial or governmental authority in Israel. This interpretation is strongly supported by the specific charges leveled against them, such as the command to "defend the poor and fatherless" and "do justice to the afflicted and needy" found in Psalm 82:3. In ancient Israel, judges and rulers were considered God's representatives, tasked with administering His law and upholding His covenant justice. Their authority was delegated directly by God, making their corruption a direct affront to His character and righteous rule. The psalm reflects a period where social injustice and the oppression of the vulnerable were rampant, necessitating a divine intervention and a stark reminder to those in power of their sacred duty and ultimate accountability.
Key Themes
This verse significantly contributes to several overarching themes within the Psalms and the broader biblical narrative. Firstly, it powerfully articulates the theme of delegated authority and divine accountability. All human authority, particularly in governance and justice, is ultimately derived from and answerable to God, a principle echoed in passages like Romans 13:1. Secondly, it speaks to the inherent dignity and high calling of humanity, especially those created in God's image and entrusted with stewardship and representation, as highlighted in Genesis 1:27-28. Even in their fallen state, humans are capable of reflecting divine attributes, though they often fail. Thirdly, the psalm, including this verse, underscores the theme of divine judgment on unrighteous rule. God actively intervenes to judge those who pervert justice, demonstrating His unwavering commitment to righteousness and the protection of the vulnerable, as seen in Psalm 9:7-8. Finally, the verse gains profound significance through Jesus's own use of it in John 10:34-36, where He employs it to defend His claim to divine Sonship, highlighting the unique nature of His authority compared to the delegated authority of human judges.
Exposition and Analysis
Key Word Analysis
This primitive root verb signifies "to say" with a wide range of applications, including to declare, appoint, command, or utter. In Psalm 82:6, God's use of "I have said" indicates a past, definitive divine decree or pronouncement. It implies a foundational statement of appointment or recognition, establishing the basis for the human rulers' authority and their subsequent accountability. It is not a casual remark but a solemn declaration from the ultimate authority.
This plural noun is highly versatile. While most frequently referring to the one true God, Yahweh, it can also denote pagan gods, angels, or, as in this context, human beings who hold positions of immense authority, particularly judges or rulers. The usage here is honorific and functional, signifying that these individuals act as God's representatives on earth, wielding power and judgment that mirrors, albeit imperfectly, divine prerogatives. They are "gods" in the sense that they embody divine authority to the people they govern, making their corruption a profound betrayal of their sacred trust.
Derived from a root meaning "to go up," this term signifies an elevation, denoting something lofty or supreme. As a title for God, "Most High" emphasizes His supreme sovereignty, transcendence, and ultimate authority over all creation. To be called "children of the Most High" underscores that the authority of these rulers is not inherent but derived directly from God Himself. It highlights their elevated status by divine appointment and the ultimate source of their delegated power, reinforcing their accountability to the supreme Judge.
Verse Breakdown
"I have said, Ye are gods;"
This opening clause establishes God as the speaker and the ultimate source of the authority held by the "gods." The perfect tense verb "I have said" indicates a past, definitive declaration, implying a divine decree or appointment. The direct address "Ye are gods" is a powerful affirmation of the elevated status and immense responsibility entrusted to these human rulers. It's a recognition of their role as God's earthly representatives, tasked with upholding divine justice and order, reflecting His image in their governance.
"and all of you are children of the most High."
This parallel clause reinforces the first, providing a relational dimension to their authority. Being "children of the Most High" signifies a special relationship of derivation and dependence. It implies that their authority flows from God's own nature and purpose, and that they are meant to reflect His character in their rule. This phrase elevates their status even further, making their subsequent failure to act justly all the more egregious and their fall more dramatic, as they betray not just a duty but a familial connection to the divine source of justice.
Literary Devices
Psalm 82:6 employs several powerful literary devices to convey its profound message. The most prominent is Metaphor, where human rulers are directly referred to as "gods" (elohim) and "children of the Most High." This is not to suggest literal divinity but rather to metaphorically convey their immense, divinely delegated authority and sacred responsibility to administer justice on God's behalf. There is also a strong element of Irony present in the psalm, particularly when this verse is read in conjunction with the following verse, Psalm 82:7. God bestows upon them a title of divine honor, yet immediately condemns them for failing to live up to the very standards implied by that title, ultimately declaring they will die "like men." This stark contrast between their exalted status and their ignominious end creates a powerful ironic commentary on the abuse of power. Furthermore, the verse utilizes Parallelism, specifically synonymous parallelism, where "Ye are gods" and "all of you are children of the most High" express essentially the same concept of divinely appointed authority from slightly different angles, reinforcing the message through repetition and variation.
Theological and Thematic Connections
Psalm 82:6 stands as a profound theological statement on the nature of authority, human dignity, and divine justice. It asserts that all human power, particularly in governance and judgment, is ultimately derived from God, making those who wield it accountable to Him. This perspective challenges any notion of autonomous human rule and underscores the sacred trust inherent in leadership. The verse also highlights the inherent dignity of humanity, created in God's image, capable of reflecting His character and administering His justice, even if imperfectly. However, it simultaneously exposes the tragic reality of human sin and the perversion of justice, necessitating God's ultimate intervention. The psalm's indictment of corrupt rulers serves as a timeless reminder that God is the supreme Judge who will ultimately rectify all injustice and establish His righteous kingdom.
Reflection and Application
Psalm 82:6 offers profound insights for both leaders and every individual. For those in positions of authority—whether in government, business, church, or family—this verse serves as a sobering reminder that their power is not their own, but a sacred trust delegated by the Most High God. It calls them to exercise leadership with integrity, impartiality, and a profound commitment to justice, particularly for the vulnerable and marginalized. Their actions have eternal consequences, and they will ultimately give an account to the Supreme Judge. For every individual, the verse subtly affirms the inherent worth and dignity of humanity, created to reflect God's image and participate in His purposes. While not "gods" in the same sense as the rulers, we are all "children of the Most High" by creation, called to live lives that honor Him, pursue righteousness, and actively advocate for justice in our spheres of influence. The psalm encourages us to lament injustice, pray for righteous leadership, and trust that God's ultimate justice will prevail, even when human systems fail.
Questions for Reflection
FAQ
Does Psalm 82:6 mean that all humans are literally gods or divine beings?
No, Psalm 82:6 does not mean that all humans are literally gods or divine beings in the sense of being inherently divine or equal to the one true God. The Hebrew word elohim (translated "gods") is used here in a specific, metaphorical, and functional sense. In this context, it refers to human rulers, judges, or powerful authorities who were appointed by God to administer justice on earth. They are called "gods" because they act as God's representatives, wielding divinely delegated authority and judgment among the people. Their role was to reflect God's justice and righteousness. The subsequent verses in Psalm 82, particularly Psalm 82:7, clarify that despite this elevated title, they are still mortal human beings who will die "like men" because of their failure to uphold justice. Jesus's use of this verse in John 10:34-36 further clarifies this, as He contrasts the "gods" (human judges to whom the word of God came) with Himself, the one whom the Father sanctified and sent into the world, thereby asserting His unique and inherent divine Sonship.
Christ-Centered Fulfillment
Psalm 82:6 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. While the "gods" of Psalm 82 were human rulers who failed to administer justice despite their divinely delegated authority, Jesus is the true and perfect Son of the Most High, the righteous Judge and King who perfectly embodies divine authority and justice. When accused of blasphemy for claiming to be the Son of God, Jesus Himself appealed to Psalm 82:6 in John 10:34-36. He argued that if the Scriptures could call those to whom the word of God came "gods" (referring to human judges), how much more legitimate was it for Him, whom the Father sanctified and sent into the world, to call Himself the Son of God? This defense highlights the profound contrast: the human "gods" were given a temporary, delegated authority which they corrupted, leading to their judgment; Jesus, however, possesses inherent divine authority as the eternally begotten Son, perfectly fulfilling the role of the righteous Judge and Shepherd that the human rulers failed to be, as revealed in John 5:22. He is the true King who establishes God's kingdom of justice and righteousness, ultimately judging all unrighteousness and bringing about the perfect reign of God that Psalm 82 yearns for, a reign foreshadowed in passages like Revelation 19:11.