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
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.
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
Psalms 82:7 serves as a stark and unyielding divine pronouncement of judgment against those in positions of earthly power who have failed to administer justice with righteousness and integrity. Despite their elevated status, even being metaphorically referred to as "gods" in the preceding verse, these human rulers are confronted with the inescapable reality of their inherent mortality and the certainty of their demise, underscoring that all human authority is temporal and ultimately accountable to the supreme, righteous Judge of all the earth.
Context
Literary Context
Psalms 82:7 functions as the climactic and most severe declaration of judgment within a psalm that vividly portrays God presiding over a "divine council." The psalm commences with God taking His rightful place within this assembly, immediately issuing a scathing rebuke to its members for their egregious failures: their unjust rule, their blatant partiality toward the wicked, and their profound neglect of the poor, the fatherless, and the oppressed (Psalms 82:1-4). Verse 6, "I said, 'You are gods, sons of the Most High, all of you,'" acknowledges a divinely delegated authority or a high societal standing, yet this acknowledgment is immediately and dramatically juxtaposed with the severe pronouncement of verse 7. This abrupt shift from a statement of elevated status to a declaration of inevitable mortality strips away any illusion of divine immunity or eternal reign, forcefully emphasizing the gravity of their moral failures and the certainty of their impending judgment. The psalm concludes with a fervent plea for God Himself to rise and judge the earth, affirming His ultimate sovereignty over all nations (Psalms 82:8).
Historical & Cultural Context
The concept of a " divine council" has echoes in ancient Near Eastern mythologies, where pantheons of deities would convene. However, within the strict monotheistic framework of Israelite theology, the "gods" (ʾĕlōhîm) in Psalms 82 are predominantly understood by scholars to refer to human judges, kings, or powerful magistrates. These individuals were seen as God's earthly representatives, entrusted with the sacred duty of upholding divine justice and law. In ancient Israel, the proper administration of justice was paramount, viewed as a direct reflection of God's character. Rulers and judges derived their authority from God, making their corruption or failure to protect the vulnerable not merely a social injustice but a direct affront to the divine order. The cultural expectation was that justice would emanate from the highest echelons of society, and the failure of these earthly authorities to fulfill their sacred trust inevitably invited divine wrath. The geographical setting of this judgment is universal, as God's authority and judgment extend over all who wield power, regardless of their specific locale or kingdom.
Key Themes
Psalms 82:7 powerfully contributes to several overarching themes woven throughout the Psalms and the broader biblical narrative. Firstly, it emphatically asserts Divine Sovereignty and Ultimate Authority, proclaiming that no earthly power, however exalted or seemingly untouchable, lies beyond God's reach or ultimate judgment. God is unequivocally presented as the supreme and righteous Judge of all creation (Psalms 7:8). Secondly, it highlights the crucial theme of the Accountability of Rulers, serving as a potent reminder to those in leadership that their power is a sacred stewardship, not an inherent right. They will be held to account for how they exercise this power, particularly concerning their commitment to justice and righteousness (Proverbs 14:34). Thirdly, the verse underscores the universal Mortality of Humanity, even for those vested with immense power. Despite being referred to as "gods" in a metaphorical or titular sense, they remain fundamentally ʾādām (men), subject to death like all mortals. This theme serves as a profound humbling reminder of the transient nature of all earthly glory, authority, and power. Finally, it reinforces God's unwavering commitment to Justice for the Oppressed, offering a profound source of hope and assurance to those suffering under corrupt or oppressive leadership that God sees their plight and will ultimately intervene to rectify all wrongs (Psalms 10:14).
Exposition and Analysis
Key Word Analysis
This primitive root signifies the cessation of life, emphasizing the universal and inescapable fate of all living beings, including those who hold great power. In this context, it serves to strip away any pretense of immortality or divine immunity that the "gods" of verse 6 might have assumed. By asserting their common humanity and vulnerability to death, it underscores the ultimate limitation and temporality of their earthly authority, reminding them that their reign is finite and subject to a higher power.
This term refers to humanity in general, often used to emphasize commonality, frailty, and the created nature of human beings. The contrast with ʾĕlōhîm ("gods") in the preceding verse is stark and intentional. While these rulers were granted a status that might evoke divinity, they are fundamentally ʼādâm, mortal beings who share the same biological destiny as every other person. This word serves to profoundly humble and demystify their elevated position, asserting their inherent creatureliness before God.
This noun denotes high-ranking officials, nobles, or rulers. The phrase "fall like one of the princes" suggests a public, ignominious downfall, not merely a quiet passing. It implies a loss of power, dignity, and authority, often as a direct consequence of their unrighteous actions and abuse of their entrusted office. It highlights that even the most esteemed and powerful figures are subject to the same divine judgment and eventual demise as any other human, and their fall can be particularly dramatic and public due to their prominence.
Verse Breakdown
"But ye shall die like men"
This clause delivers a powerful, direct, and confrontational rebuke. The adversative conjunction "But" introduces a sharp and jarring contrast to the elevated, quasi-divine status implied in verse 6. Despite being called "gods" or "sons of the Most High," the psalmist declares their inevitable, universal mortality. They are not immortal divine beings but ʼādām, common humanity, subject to the same biological end as everyone else. This statement serves to forcefully strip away any illusion of invincibility, special exemption from death, or inherent divine nature due to their position, asserting God's absolute and ultimate authority over life and death for all.
"and fall like one of the princes"
Building upon the preceding declaration of mortality, this clause specifies the manner and consequence of their demise. To "fall" implies a loss of position, power, and prestige, often associated with a public disgrace, overthrow, or catastrophic failure. The comparison to "one of the princes" suggests that even those of the highest earthly rank are not immune to such a downfall. It implies that their death will not be a peaceful retirement but a punitive consequence of their unjust rule, resulting in a profound loss of their elevated status and authority, mirroring the fate of other powerful but ultimately fallen human leaders. This phrase underscores the punitive and public aspect of their divine judgment.
Literary Devices
Psalms 82:7 masterfully employs several potent literary devices to convey its message of divine judgment and the transient nature of earthly power. The most prominent device is Contrast, which is central to the psalm's entire argument. The verse directly contrasts the elevated, quasi-divine status ("gods," "sons of the Most High") attributed to the rulers in Psalms 82:6 with their ultimate, common human mortality ("die like men"). This creates a profound sense of Irony, as those who were granted a title suggesting divinity will share the same fate as the most ordinary of mortals, powerfully highlighting the fleeting nature of earthly power when compared to divine eternity. The use of Simile is clearly evident in the phrases "die like men" and "fall like one of the princes," drawing explicit comparisons that ground the abstract concept of divine judgment in concrete, relatable, and universally understood imagery. These similes emphasize both the universality of death and the ignominious end awaiting those who abuse their authority. Furthermore, the verse functions as a powerful Prophetic Declaration, a direct, authoritative pronouncement from God regarding the certain and inevitable outcome for the unjust rulers, carrying the weighty force of a divine decree that cannot be averted.
Theological and Thematic Connections
Psalms 82:7 profoundly articulates God's unwavering commitment to justice and His absolute sovereignty over all creation, including the highest echelons of human authority. It serves as a powerful and enduring reminder that all authority, whether political, judicial, economic, or social, is ultimately derived from God and must be exercised in strict accordance with His righteous character and immutable standards. Those who abuse their power, neglect the vulnerable, or pervert justice will inevitably face a divine reckoning. This truth offers both a sobering warning to those in positions of authority, compelling them to consider their actions through the lens of divine accountability, and a comforting assurance to the oppressed that God is the ultimate Judge who will not tolerate injustice indefinitely. The temporary and fragile nature of human power is starkly contrasted with the eternal, unshakeable, and righteous reign of God, who alone is truly sovereign and just.
Reflection and Application
Psalms 82:7 delivers a timeless and profoundly relevant message that resonates deeply with both leaders and ordinary individuals across all generations and cultures. For those entrusted with positions of power—whether in government, business, education, community organizations, or even within the church—it serves as a profound and humbling reminder that authority is a sacred trust, a stewardship from God, not a personal entitlement or a means for self-enrichment. It compels leaders to rigorously examine their actions through the lens of divine accountability, urging them to prioritize justice, righteousness, and the welfare of the vulnerable, knowing that their earthly reign is finite and they will one day stand before the ultimate Judge of all. For those who feel oppressed, marginalized, or subjected to injustice by corrupt systems or leaders, this verse offers immense comfort and a powerful beacon of hope. It assures them that God sees their suffering, hears their cries, and will ultimately intervene to bring down those who exploit their power. It encourages a steadfast trust in God's sovereign justice, even when earthly systems fail, fostering patience and persistent prayer while also inspiring righteous action where possible to advocate for the voiceless. For all believers, it reinforces the foundational truth that God's kingdom is eternal and His standards of justice are unwavering, urging us to live with humility, integrity, and an active commitment to seeking justice in our own spheres of influence, recognizing that all human life is temporary and ultimately subject to divine judgment.
Questions for Reflection
FAQ
Who are the "gods" in Psalm 82 that are told they will "die like men"?
The "gods" (Hebrew: ʾĕlōhîm) in Psalms 82 are generally understood by most biblical scholars to refer to human judges, rulers, or powerful magistrates who were divinely appointed or entrusted with authority to administer justice on earth. While some interpretations suggest literal divine beings or angels, the context of God rebuking them for failing to judge righteously and showing partiality strongly points to human leaders who have perverted their God-given role. They are called "gods" in a metaphorical sense, acknowledging their high status and the sacred nature of their office as God's representatives, but Psalms 82:7 emphatically reminds them of their true, mortal nature.
What is the significance of "die like men" for these powerful individuals?
The phrase "die like men" is profoundly significant because it strips away any illusion of immortality, special status, or divine immunity that these powerful rulers might have presumed due to their elevated position or the title "gods" in Psalms 82:6. It emphasizes their shared humanity and inherent mortality, asserting that despite their immense earthly power, they are ultimately subject to the same universal fate as every other human being. This serves as a humbling reminder that all earthly authority is temporary and ultimately accountable to God, who alone holds power over life and death. It underscores that no human, regardless of their status, can escape the common destiny of mortality.
How does this psalm relate to modern leadership and governance?
Psalms 82:7 offers timeless principles directly applicable to modern leadership and governance across all sectors. It underscores that all authority, regardless of its form (political, corporate, judicial, religious, or even familial), is a stewardship from God and not an inherent right. Leaders are called to exercise their power with righteousness, impartiality, and a primary concern for the welfare of the vulnerable and oppressed. The psalm reminds modern leaders of their ultimate accountability to a higher power and the temporary nature of their positions. It serves as a potent warning against corruption, favoritism, and the abuse of power, urging humility and integrity in service. For citizens, it reinforces the biblical mandate for justice in society and provides a framework for prayer and advocacy for righteous governance, trusting that God will ultimately judge all unrighteousness.
Christ-Centered Fulfillment
Psalms 82:7 finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ, who stands in stark and glorious contrast to the unjust rulers condemned in the psalm. While earthly "gods" are destined to "die like men" and "fall like princes" due to their corruption and abuse of power, Jesus, though truly God, willingly "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). He, the eternal Son of God, truly "died like men" on the cross, not as a consequence of His own sin or unrighteousness, but as the perfect, sinless sacrifice for the sins of humanity, thereby fulfilling the ultimate act of divine justice and mercy. Unlike the earthly princes whose fall signifies a loss of power and an ignominious end, Jesus' voluntary "fall" into death was followed by a glorious resurrection and exaltation, where He was given "all authority in heaven and on earth" (Matthew 28:18). He is the righteous King and the ultimate Judge who will one day judge the living and the dead (John 5:22), ensuring perfect justice for the oppressed and holding all earthly powers, both human and spiritual, accountable. His kingdom is not temporary like those of human princes but is an eternal kingdom of righteousness, peace, and justice, providing the ultimate hope and vindication for all who suffer under injustice (Revelation 11:15).