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PSALM 82

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB NKJV NRSV TEV NJB
Unjust Judgment Rebuked
   MT Intro
A Psalm of Asaph		 A Plea For Justice Liturgy of the Lord's Judgment on pagan gods God the Supreme Ruler Against the Judge of the Nations
82:1-4 82:1-4 82:1-4 82:1-4 82:1
        82:2-3
        82:4
82:5-8 82:5 82:5 82:5-7 82:5-7
  82:6-7 82:6-7    
  82:8 82:8 82:8 82:8

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

CONTEXTUAL INSIGHTS

  1. The real question about this Psalm is "to whom is it addressed"?
    1. Israeli judges (Elohim used of Israeli judges, Exod. 21:6; 22:8-9; also note Targums and possibly Ps. 58:1)
    2. pagan judges (NRSV and NJB readings) or pagan kings (NASB Study Bible, p. 825)
    3. pagan gods
      1. NET Bible, p. 953
      2. NIDOTTE, vol. 4, p. 216
      3. AB, p. 268, using Ezek. 28:1-10 as a parallel
    4. national angels (cf. Deut. 4:19; 32:8 in the LXX, angels of the nations, cf. Dan. 10:13; 12:1)
    5. angels of the heavenly council (cf. 1 Kgs. 22:19; Job 1:6; 2:1; 5:1; Ps. 82:1; 89:5,7; 138:1; Job 1:6; 2:1; 38:7; note Ps. 89:5-8)
      SPECIAL TOPIC: NAMES FOR DEITY, C.
      SPECIAL TOPIC: HEAVENLY COUNCIL OF ANGELIC BEINGS, III.

  2. The judgments of Elohim (i.e., the One) are contrasted with the judgments of elohim
    1. Israeli judges
    2. pagan judges
    3. national angels (see Michael Heiser, The Unseen Realm)

  3. Jesus uses this Psalm in John 10:31-38, in which He sees it as referring to human judges. I think Jesus is quoting Psalm 82 but alluding to Exod. 21:6; 22:8-9. His point is that "elohim" can be used in several senses! So, why are the Pharisees and scribes attacking Him for using this term for Himself?
     The NASB Study Bible asserts that Jesus is using a known rabbinical interpretation to confound the charges against Him (p. 825).
    SPECIAL TOPIC: RABBINICAL HERMENEUTICAL TECHNIQUES

  4. It seems that the imagery of a Canaanite pantheon (NET Bible, p. 953), which included an angelic assembly (see Ugaritic poetry, "The Epic of Keret"), is being used to assert YHWH's
    1. moral character
    2. universal reign
      The OT often uses imagery from the ANE to communicate truth without affirming the reality of pagan mythology
      1. defeat of chaos, watery monsters (see SPECIAL TOPIC: LEVIATHAN)
      2. tree of life, a common theme in ANE literature
      3. actions and titles of Ba'al, etc.

         Imagery communicates reality in ways so that fallen mankind can grasp the central truths! YHWH is much greater than humans can imagine and separation from Him is much worse!

         It is difficult to know for sure what is ANE imagery and what is biblical, doctrinal truth. Westerners tend to be literalists whereas the Bible has a literary quality. Literal does not always adequately or accurately convey the original author's intent.

         These books have really helped me in this area.

        1. G. B. Caird, The Langauge and Imagery of the Bible
        2. D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic
        3. John H. Walton, The Lost World of Genesis One: An Ancient Cosmology

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 82:1-4
 1God takes His stand in His own congregation;
 He judges in the midst of the rulers.
 2How long will you judge unjustly
 And show partiality to the wicked?  Selah.
 3Vindicate the weak and fatherless;
 Do justice to the afflicted and destitute.
 4Rescue the weak and needy;
 Deliver them out of the hand of the wicked.

82:1 "God" This is the title Elohim (BDB 43, see SPECIAL TOPIC: NAMES FOR DEITY, C.). It is used twice in this verse and again in Ps. 82:6 and 8. In v. 1a it refers to God (SINGULAR VERB, as in Ps. 8:5.

The general term El (BDB 42) is the common name for deity in the ANE (see SPECIAL TOPIC: NAMES FOR DEITY, A. and C.).

  1. "God ‒ Elohim," first word
  2. "His own congregation" is literally, "the council of El" (i.e., El could be understood as "mighty" or "great")
  3. "rulers" is literally elohim

▣ "takes His stand" Here, this term (BDB 662, KB 714, Niphal PARTICIPLE) is used of Elohim (the One, using SINGULAR PARTICIPLE) taking the authoritative position (same term is used in the sense of "presiding over" in 1 Sam. 19:20) in "the congregation of El." This refers to the heavenly council (cf. Gen. 1:26; 3:22; 11:7; 1 Kgs. 22:19; 2 Chr. 18:18; Job 1:6; 2:1; 5:1; Ps. 82:1; 89:5,7; 138:1), possibly made up of

  1. worshiping angels
  2. national angels, Deut. 32:8; Ps. 89:5-8; Dan. 10:13; 12:1
  3. servant angels, Job 38:7; Dan. 7:9-10; Heb. 1:5-14
8:1a
NASB  "in His own congregation"
NKJV  "in the congregation of The Mighty"
REB  "in the court of heaven"
NRSV  "in the divine council"
NJB, JPSOA  "in the divine assembly"
TEV  "in the heavenly assembly"
LXX  "in the gathering of gods"
Peshitta  "in the congregation of angels"
NET  "in the assembly of El"

The question of the whole psalm is, who does it address and why? (see my exegetical notes at Ps. 82:5-8).

  1. This refers to a council of angelic, world administrators (i.e., national angels), who are condemned because they promote wickedness and the unfair treatment of the vulnerable in their realms of responsibility. Some scholars see this as humans originally given "dominion" over the earth (Gen. 1:26-30), but mankind fell in disobedience and rebellion in Genesis 3, so God gave ruling authority to national angels.
  2. This refers to unfaithful Israeli judges who should have known God's character and will through revelation, but chose self-interest and exploitation instead.
82:1b
NASB  "rulers"
NKJV, REV, NJB, NRSV, TEV, LXX  "gods"
JPSOA  "the divine beings"
Peshitta  "angels"

This is the term elohim, used in a secondary sense. It could, in context, refer to

  1. Israeli judges
  2. angels of the heavenly council
  3. national angels (cf. Deut. 32:8 in the LXX and Daniel 10, "princes")

In my opinion in the whole psalm taken together, "the rulers" refer to bribed and exploitive Israeli judges. I recognize this does not explain vv. 1, 7 well!

SPECIAL TOPIC: NAMES FOR DEITY, C.

82:2-4 These verses represent YHWH's revealed will in the Pentateuch (i.e., Genesis ‒ Deuteronomy). YHWH is the speaker in Ps. 82:2-4.

  1. show no partiality to the wicked (cf. Lev. 19:15; Deut. 1:17; 16:19; this is because YHWH judges impartially, Deut. 10:17)
  2. vindicate the weak ‒ BDB 1047, KB 1622, Qal IMPERATIVE
  3. vindicate the fatherless (implied IMPERATIVE from #2, cf. Deut. 24:17)
  4. do justice to the afflicted ‒ BDB 842, KB 1003, Hiphil IMPERATIVE
  5. do justice to the destitute ‒ implied IMPERATIVE from #4
  6. rescue the weak ‒ BDB 812, KB 930, Piel IMPERATIVE
  7. rescue the needy ‒ implied IMPERATIVE from #6
  8. deliver them out of the hand of the wicked (ties back to Ps. 82:2b) ‒ BDB 664, KB 717, Hiphil IMPERATIVE

Human judges, even Israel's judges, acted unfairly in their judgments. Apparently they are influenced by the angelic rebellion and fall (v. 1). Psalm 89:5-7 refers to inappropriate angelic actions and God's judgment of them (cf. Ps. 89:7).

SPECIAL TOPIC: WAR IN HEAVEN

SPECIAL TOPIC: THE FALL OF SATAN AND HIS ANGELS

82:2 There is an obvious contrast set up between the Elohim (i.e., the one true God, v. 1a) and the PLURAL elohim (i.e., Israeli judges or possibly national angels).

▣ "show partiality" This VERB (BDB 669, KB 724, Qal IMPERFECT) is literally "to lift the face." It was a way for a partial judge to see if he recognized the person before passing judgment (cf. Gen. 32:20; Job 42:8-9). However, it became an act of showing favor or partiality and was condemned (cf. Deut. 1:17; 16:19; Lev. 19:15; Job 13:8; 32:21; 34:19; Prov. 17:15; 18:5; 24:23; 28:21).

▣ "the wicked" This refers to the wealthy, powerful, and influential people in Israeli society (cf. v. 4).

82:3-4 YHWH cares for the weak, powerless, ostracized and poor of Israeli society. He, Himself, is their defender and advocate (cf. Exod. 22:21-25; Deut. 10:18; 14:29; Ps. 68:5; 146:9; Jer. 49:11; Zech. 7:9-10; Mal. 3:5). In the ANE the King was responsible for the care and protection of the poor and needy.

8:4 "the wicked" Here, this must refer to

  1. bribed judges
  2. those who bribe judges

▣ "Selah" See notes at Psalm 3:2.

NASB (UPDATED) TEXT: 82:5-8
 5They do not know nor do they understand;
 They walk about in darkness;
 All the foundations of the earth are shaken.
 6I said, "You are gods,
 And all of you are sons of the Most High.
 7Nevertheless you will die like men
 And fall like any one of the princes."
 8Arise, O God, judge the earth!
 For it is You who possesses all the nations.

82:5-8 To whom does this strophe refer?

  1. human judges addressed in vv. 1-4
  2. angels
    1. the heavens ‒ personified angelic council, Ps. 89:5a
    2. the assembly of the holy ones, Ps. 89:5b ‒ BDB 874 CONSTRUCT BDB 872
    3. the sons of gods, Ps. 89:6 ‒ BDB 119 CONSTRUCT BDB 42, see notes at Ps. 29:1 and 82:1
    4. the council of the holy ones, Ps. 89:7a ‒ BDB 691 CONSTRUCT BDB 872
    5. all those who are around Him, Ps. 89:7b
    6. for a good discussion of the Hebrew terminology, see Millard Erickson, Christian Theology,2ne ed., p. 412

SPECIAL TOPIC: HEAVENLY COUNCIL OF ANGELIC BEINGS

SPECIAL TOPIC: holy ones

82:5 Those addressed by the Psalm are characterized as

  1. they do not know
  2. they do not understand
  3. they walk in darkness

These, like Ps. 82:2-4, can refer to Israeli judges. This is why some commentators take "elohim" in Ps. 82:1b and 6a to refer to human judges (cf. Exod. 21:6; 22:8-9).

If Ps. 82:2-4 shows YHWH speaking, who is speaking in Ps. 82:5-7? It must be the psalmist himself as the first words of Ps. 82:6, 7, and 8 as a whole, seem to demand. However, it must be admitted that they could also reflect the words of YHWH Himself (UBS Handbook, p. 730).

▣ "They walk about in darkness" The VERB "walk about" (BDB 229, KB 246, Hithpael IMPERFECT) denotes lifestyle action. See SPECIAL TOPIC: THE PATH, THE WAY.

The "darkness" is imagery for evil or rejection of God's revelation. The concept is expressed in several idioms.

  1. ways of darkness ‒ Prov. 2:13; 4:19; Isa. 9:2; 50:10; John 3:19-20
  2. works of darkness ‒ Job 24:13-17; Jer. 23:12
  3. grope in darkness ‒ Deut. 28:29; Job 5:14; 12:25; Isa. 59:9-10
  4. call light darkness ‒ Job 17:12; Isa. 5:20

Spiritual, intentional blindness is a terrible thing. Both some angels and some humans purposefully choose not to see (cf. Isa. 24:21)! They put out their own spiritual eyes!

▣ "the foundations of the earth are shaken" This could be taken in two senses.

  1. the moral foundations, cf. Ps. 11:3; Isa. 24:7-13, esp. Ps. 82:5
  2. the physical foundations, cf. Ps. 93:1; 96:10; 104:5

SPECIAL TOPIC: THE FOUNDATIONS OF THE EARTH

82:6 "And all of you are sons of the Most High" See the SPECIAL TOPIC: THE SONS OF GOD, where I discuss the phrase in Genesis 6 and Job 1:6; 2:1. I think it refers to angels, but I am not sure that is true in this context.

▣ "Most High" This is the term Elyon (BDB 751, KB 832). See SPECIAL TOPIC: NAMES FOR DEITY, B.

82:7 "you will die. . .fall" This verse has two ways to be understood.

  1. referring to Israeli judges and those who bribe them; "die" and "fall" being synonymous. "Men" and "princes" would be referring to other categories of Israeli society (i.e., the poor, the powerful).
  2. AB asserts this refers to falling into Sheol (i.e., death) and uses Isa. 14:12-15 and Ezek. 28:1-10 as examples (p. 270). Again, notice the confusion between an angel (i.e., Satan) and humans (i.e., king of Babylon and king of Tyre, as it relates to these texts in Isaiah and Ezekiel).

There is mystery here! The OT is using imagery, analogy, and idioms in ways moderns do not fully understand. In the ANE there was no division between the spiritual realm and the physical realm. Earthly pagan rulers, and sometimes Israeli rulers, are influenced by angelic temptation.

82:8 These last two Qal IMPERATIVES ("arise" and "judge") have a universal focus. God is not only creator but also judge. He reigns over all creation (cf. Ps. 2:8; Rev. 11:15).

As Jesus functioned as YHWH's agent in creation (cf. John 1:3,10; Rom. 11:36; 1 Cor. 8:6; Col. 1:16; Heb. 1:2), He is also YHWH's agent in judgment (cf. John 5:22-23,27; 9:39; Acts 10:42; 17:31; 2 Tim. 4:1; 1 Pet. 4:5).

The last VERB is a Qal IMPERFECT, not a Qal IMPERATIVE. It asserts that YHWH does possess, not should possess. It is a statement of truth!

If the angelic interpretation is true (and there is some doubt because of Jesus' usage in John 10), then the psalmist is praying that YHWH would defeat the pagan gods or national angels and set up His righteous system on all the earth as He originally intended in Eden (before the Fall, the flood and/or the tower of Babel). One day it will be so (cf. 1 Corinthians 15:24-28)!

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

  1. Explain the concept of a heavenly council. Is it made up of righteous or wicked angels?
  2. Explain the two different usages of "elohim."
  3. List the elements in this Psalm that point toward "humans" and those that point toward "angels."
  4. What do we mean when we say God created a moral universe?
  5. Do the psalmist and Jesus use Ps. 82:6 in the same way?
  6. Who are "the princes" of Ps. 82:7?
  7. Explain how the universal thrust of Ps. 82:8 fits the rest of the Psalm.
  8. Does Scripture use ANE imagery and mythology?

 

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