This Psalm seems to divide into three major divisions: (1) Verses 1 through 5, (2) verses 6-7, and (3) verse 8.

The first section refers to Jesus standing in judgment against the mighty ones of earth. Verses 6-7 have Jesus turning to the saints and saying “you are the ones who will help execute this judgment.” The final verse is apparently David (as John in Rev. 22:20) commenting.

That this is a harvest Psalm is implied not only by its judgmental character, but also by its being a “Psalm for Asaph.” Asaph means collector or gatherer (harvester). Some have suggested a first advent application against the Pharisees, but this seems unlikely since (v. 6) they were NOT sons of God, nor was (v. 8) it time to arise, inherit all nations, and judge them.

One question needs discussion: How do we know that “gods” of v. 1 and “gods” of v. 6 are not the same individuals? Primarily because the gods of v. 1 are manifestly already judging – and unjustly at that: not an apt description of the sons of God (those who have received God’s word according to Jesus in John 10:34). (See last paragraph.)

1. God standeth in the congregation of the mighty; he judgeth among the gods.

God (Elohim – probably Jesus, since all judgment is committed to the son) stands (i.e., assumes a posture for action – possibly Michael standing up in Dan. 12) in the congregation of the mighty. Strong suggests that this word congregation comes from the original sense of its root – that is, a FIXTURE. This is a reminder of Psa. 2. The kings of the earth SET (FIX) themselves-but there is Jesus in the midst as judge, and all the SETTING in the world – all the congregating we see in the 20th century – will do no good. His judgment is among Elohim – other mighty ones. Which Elohim is mightier is, of course, evident.

2. How long will ye judge unjustly and accept the persons of the wicked? Selah.

This verse is the indictment of decisions based on favoritism and selfishness. This is the charge which even the world itself today hurls against its leaders: “You can get off easy in your court case if you have money.”

It seems that the best explanation to date of SELAH is that it is a stop sign. Stop; go back; consider that over again – addressed to the church, not the world. It seems that our Lord wants us to take special note lest the condemnation of the world also be our condemnation. James (2:1-9) makes it abundantly clear that the church can (and did) fall into the same sort of trap.

3-4. Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the land of the hand of the wicked.

These two verses counsel the correct paths. James also comments on this (James 1:27; 2:14-16). This at least speaks well for some earthly kings who attempt social justice reforms.

But the suggestion of v. 2, and even of v. 5, is that there might be ulterior motives behind these programs.

5. They know not, neither will they understand, they walk on in darkness: all the foundations of the earth are out of course.

The progress from v. 1 to this point suggests that there is a “peaceful period of judgment,” that began (1874-78?) in v. 1 with a simple question-virtually the question which the French Revolution forced upon the world – the equality of men’s rights under just law. Since then the populace has cried out the same message as v. 3-4, but apparently without success, so that Jesus here decrees both as a prophecy and as a summary: They refuse to listen or to act. They enjoy error; society is irretrievably out of kilter. There is no escape for them. The sentence is inevitable doom for their ways.

These verses (1-5) show clearly a period of judgment – apparently (from the total context) not the 40 years prior to 1914, but all the judgment until the Armageddon crisis. The whole matter thus being summarized, the Psalm makes at this juncture a radical switch.

6-7. I have said, ye are gods; and all of you are children of the Most High. But ye shall die like men, and fall like one of the princes.

Jesus turns now and addresses another group; the elohim of the earth are NOT the only mighty ones around! There are other elohim who will rectify the matter – it is you, the saints of God, the sons of God. I will turn to you now to help me carry out the sentence.  But you cannot judge the world (1 Cor. 6:2) in the flesh (1 Thes. 4:17). You will die (as far as the world can discern) just like other men, but your fall (cf. John 12:24) will be like one of the two heads of the race. Which one? Like the second Adam – sacrificially. Then you shall help me break them in pieces (Rev. 2:26, 2 7).

Special notes on v. 6-7:

(A) Psa. 58:10, 11 is an especially good parallel.

(B) I Cor. 10:13 shows that the saints’ experiences (including the manner of death) will (appear to be) common to man. But the “change” (1 Cor. 15:51-54) will be instantly so that the judgment work of the kingdom can continue – though it be changed from proclamation to implementation (Rev. 14:13).

(C) It is interesting to note how Jesus’ baptism illustrates v. 7. All being immersed by John were “dying like men” i.e., being immersed for the remission of sins. Jesus APPEARED to “die” the same, but his immersion was different – it was sacrificial.

(D) Some have questioned the seeming arbitrary decision that TWO “princes” (heads) are meant and that they are, therefore, Jesus and Adam. This is not really so arbitrary. If princes in the generic sense (many) were meant, the phrase “one of the” would be redundant. It would merely state: “fall like princes.” Likewise, this would make little sense since all expect to die like men – even the mighty ones of v. I (elohim) and all the princes of history.

The meaning clearly is not a CHOICE: NOT you will fall like Adam or Jesus – NO!  You will fall like just one of them: THE one, Jesus, and thus you will judge the earth because of your righteousness-a reward (Psa. 58:10, 11).

8. Arise, 0 God, judge the earth: for thou shalt inherit all nations.

Here David virtually says: Hallelujah! Let’s have it happen! Thy kingdom come!  The “Arise” of this verse may be the standing up of Dan. 12 – although Jesus is standing already in v. 1. But clearly this 8th verse is after the completion of the body when he INHERITS THE NATIONS (Psalm 2:8, Rev. 2:26, 27). It seems that “God” (Elohim) of v. 8 is now representing the PLURAL – Jesus and his body in harmony with Psa. 58:10, 11; 2:8; Rev. 2:26, 27; Obadiah 21.

When Jesus quotes from this Psalm in John 10:34, it is possible to deduce (mistakenly) that Jesus interprets the “gods” of Psalm 82:6 to be the prophets exclusively. In the context in which he uses his explanation, it is expedient to make his point that the Pharisees think that is what he means.

Clearly, however, Jesus could better have simply said (John 10:35), “If he called the prophets Gods..” But instead he uses the cumbersome phrase “unto whom the word of God came.” It seems logical that Jesus took this trouble so that our faith in the interpretation of Psalm 82 would not be shaken. He was making a point: Those who are ever honored by having the word of God sent to them or by them are, indeed, elohim: gods. Therefore, the church certainly qualifies and the context of Psalm 82 remains solid.

– David Doran

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