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Teks -- Psalms 82:1-8 (NET)

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Psalm 82
82:1 A psalm of Asaph. God stands in the assembly of El; in the midst of the gods he renders judgment. 82:2 He says, “How long long will you make unjust legal decisions and show favoritism favoritism to the wicked? (Selah) 82:3 Defend the cause of the poor and the fatherless! Vindicate the oppressed and suffering! 82:4 Rescue the poor and needy! Deliver them from the power of the wicked! 82:5 They neither know nor understand. They stumble around in the dark, while all the foundations of the earth crumble. 82:6 I thought, ‘You are gods; all of you are sons of the Most High.’ 82:7 Yet you will die like mortals; you will fall like all the other rulers.” 82:8 Rise up, O God, and execute judgment on the earth! For you own all the nations.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Asaph father of Joah, Hezekiah's recorder,son of Berechiah the Levite; music minister under David,father of Zichri; a Levite ancestor of some returnees,an official over the (Persian) king's forest in Judah
 · Selah a musical notation for crescendo or emphasis by action (IBD)


Topik/Tema Kamus: Asaph | Psalms | PSALMS, BOOK OF | ANGEL | Justice | Rulers | Judge | God | GODS | Poor | Death | Foundation | Injustice | Quotations and Allusions | Orphan | Blindness | Impenitence | PRINCE | FATHERLESS | DARK; DARKNESS | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 82:1 - Standeth To observe all that is said or done there.

To observe all that is said or done there.

Wesley: Psa 82:1 - Mighty Kings or chief rulers. By their congregation he understands all persons whatsoever of this high and sacred order.

Kings or chief rulers. By their congregation he understands all persons whatsoever of this high and sacred order.

Wesley: Psa 82:1 - Judgeth Passes sentence upon them.

Passes sentence upon them.

Wesley: Psa 82:1 - The gods Judges and magistrates are called gods, because they have their commission from God, and act as his deputies.

Judges and magistrates are called gods, because they have their commission from God, and act as his deputies.

Wesley: Psa 82:2 - How long The psalmist speaks to them in God's name.

The psalmist speaks to them in God's name.

Wesley: Psa 82:2 - Accept By giving sentence according to your respect or affection to the person.

By giving sentence according to your respect or affection to the person.

Wesley: Psa 82:5 - They The magistrates of whom this psalm treats.

The magistrates of whom this psalm treats.

Wesley: Psa 82:5 - Know not The duty of their place.

The duty of their place.

Wesley: Psa 82:5 - Nor will Their ignorance is wilful.

Their ignorance is wilful.

Wesley: Psa 82:5 - Walk on They persist: it is their constant course.

They persist: it is their constant course.

Wesley: Psa 82:5 - In darkness In their sinful courses.

In their sinful courses.

Wesley: Psa 82:5 - The foundations This corruption of the supreme rulers, flows from them to their inferior officers and members.

This corruption of the supreme rulers, flows from them to their inferior officers and members.

Wesley: Psa 82:6 - Have said I have given you my name and power to rule your people in my stead.

I have given you my name and power to rule your people in my stead.

Wesley: Psa 82:6 - All Not only the rulers of Israel, but of all other nations.

Not only the rulers of Israel, but of all other nations.

Wesley: Psa 82:6 - Children Representing my person, and bearing both my name and authority.

Representing my person, and bearing both my name and authority.

Wesley: Psa 82:7 - Like men Or, like ordinary men.

Or, like ordinary men.

Wesley: Psa 82:8 - Arise Take the sword of justice into thine own hand.

Take the sword of justice into thine own hand.

JFB: Psa 82:1 - -- Before the great Judge, the judges of the earth are rebuked, exhorted, and threatened. (Psa 82:1-8)

Before the great Judge, the judges of the earth are rebuked, exhorted, and threatened. (Psa 82:1-8)

JFB: Psa 82:1 - congregation (Compare Exo 12:3; Exo 16:1).

(Compare Exo 12:3; Exo 16:1).

JFB: Psa 82:1 - of the mighty That is, of God, of His appointment.

That is, of God, of His appointment.

JFB: Psa 82:1 - the gods Or, "judges" (Exo 21:6; Exo 22:9), God's representatives.

Or, "judges" (Exo 21:6; Exo 22:9), God's representatives.

JFB: Psa 82:2 - accept the persons Literally, "lift up the faces," that is, from dejection, or admit to favor and communion, regardless of merit (Lev 19:15; Pro 18:5).

Literally, "lift up the faces," that is, from dejection, or admit to favor and communion, regardless of merit (Lev 19:15; Pro 18:5).

JFB: Psa 82:3-4 - -- So must good judges act (Psa 10:14; Job 29:12).

So must good judges act (Psa 10:14; Job 29:12).

JFB: Psa 82:4 - poor and needy (Compare Psa 34:10; Psa 41:1).

(Compare Psa 34:10; Psa 41:1).

JFB: Psa 82:5 - -- By the wilful ignorance and negligence of judges, anarchy ensues (Psa 11:3; Psa 75:3).

By the wilful ignorance and negligence of judges, anarchy ensues (Psa 11:3; Psa 75:3).

JFB: Psa 82:5 - out of course (Compare Margin; Psa 9:6; Psa 62:2).

(Compare Margin; Psa 9:6; Psa 62:2).

JFB: Psa 82:6-7 - -- Though God admitted their official dignity (Joh 10:34), He reminds them of their mortality.

Though God admitted their official dignity (Joh 10:34), He reminds them of their mortality.

JFB: Psa 82:7 - fall like, &c. Be cut off suddenly (Psa 20:8; Psa 91:7).

Be cut off suddenly (Psa 20:8; Psa 91:7).

JFB: Psa 82:8 - -- As rightful sovereign of earth, God is invoked personally to correct the evils of His representatives.

As rightful sovereign of earth, God is invoked personally to correct the evils of His representatives.

Clarke: Psa 82:1 - God standeth in the congregation of the mighty God standeth in the congregation of the mighty - The Hebrew should be translated, "God standeth in the assembly of God."God is among his people; and...

God standeth in the congregation of the mighty - The Hebrew should be translated, "God standeth in the assembly of God."God is among his people; and he presides especially in those courts of justice which himself has established. The Court of King’ s Bench is properly the place where the king presides, and where he is supposed to be always present. But the kings of England seldom make their appearance there. King James I sometimes attended: at such times it might be said, "The king is in the king’ s court."I believe the case above to be similar. Judges! beware what you do! God is in his court, and in the midst (of the assembly) God will judge. See Parkhurst under אלה .

Clarke: Psa 82:2 - Accept the persons of the wicked? Accept the persons of the wicked? - " Lift up their faces,"encourage them in their oppressions

Accept the persons of the wicked? - " Lift up their faces,"encourage them in their oppressions

Clarke: Psa 82:2 - Selah Selah - " Mark this:"ye do it, and sorely sLall ye suffer for it.

Selah - " Mark this:"ye do it, and sorely sLall ye suffer for it.

Clarke: Psa 82:3 - Defend the poor Defend the poor - You are their natural protectors under God. They are oppressed: punish their oppressors, however rich or powerful: and deliver the...

Defend the poor - You are their natural protectors under God. They are oppressed: punish their oppressors, however rich or powerful: and deliver them.

Clarke: Psa 82:5 - They know not They know not - The judges are not acquainted with the law of God, on which all their decisions should be founded

They know not - The judges are not acquainted with the law of God, on which all their decisions should be founded

Clarke: Psa 82:5 - Neither will they understand Neither will they understand - They are ignorant and do not wish to be instructed. They will not learn; they cannot teach. Happy England! How differ...

Neither will they understand - They are ignorant and do not wish to be instructed. They will not learn; they cannot teach. Happy England! How different from Judea, even in the days of Jehoshaphat! All thy judges are learned, righteous, and impartial. Never did greater men in their profession dignify any land or country - (1822)

Clarke: Psa 82:5 - All the foundations of the earth All the foundations of the earth - " All the civil institutions of the land totter."Justice is at the head of all the institutions in a well regulat...

All the foundations of the earth - " All the civil institutions of the land totter."Justice is at the head of all the institutions in a well regulated state: when that gets poisoned or perverted, every evil, political and domestic, must prevail; even religion itself ceases to have any influence.

Clarke: Psa 82:6 - Ye are gods Ye are gods - Or, with the prefix of כ ke , the particle of similitude, כאלהים keelohim , "like God."Ye are my representatives, and are clo...

Ye are gods - Or, with the prefix of כ ke , the particle of similitude, כאלהים keelohim , "like God."Ye are my representatives, and are clothed with my power and authority to dispense judgment and justice, therefore all of them are said to be children of the Most High.

Clarke: Psa 82:7 - But ye shall die like men But ye shall die like men - כאדם keadam , "ye shall die like Adam,"who fell from his high perfection and dignity as ye have done. Your high off...

But ye shall die like men - כאדם keadam , "ye shall die like Adam,"who fell from his high perfection and dignity as ye have done. Your high office cannot secure you an immortality

Clarke: Psa 82:7 - And fall like one of the princes And fall like one of the princes - Justice shall pursue you, and judgment shall overtake you; and you shall be executed like public state criminals....

And fall like one of the princes - Justice shall pursue you, and judgment shall overtake you; and you shall be executed like public state criminals. You shall not, in the course of nature, fall into the grave; but your life shall be brought to an end by a legal sentence, or a particular judgment of God.

Clarke: Psa 82:8 - Arise, O God, judge the earth Arise, O God, judge the earth - Justice is perverted in the land: take the scepter, and rule thyself

Arise, O God, judge the earth - Justice is perverted in the land: take the scepter, and rule thyself

Clarke: Psa 82:8 - For thou shalt inherit all nations For thou shalt inherit all nations - Does not this last verse contain a prophecy of our Lord, the calling of the Gentiles, and the prevalence of Chr...

For thou shalt inherit all nations - Does not this last verse contain a prophecy of our Lord, the calling of the Gentiles, and the prevalence of Christianity over the earth? Thus several of the fathers have understood the passage. It is only by the universal spread of Christianity over the world, that the reign of righteousness and justice is to be established: and of whom can it be said that he shall inherit all nations, but of Jesus Christ

Calvin: Psa 82:1 - God sitteth in the assembly of God 1.God sitteth in the assembly of God 424 It is unquestionably a very unbecoming thing for those whom God has been pleased to invest with the governme...

1.God sitteth in the assembly of God 424 It is unquestionably a very unbecoming thing for those whom God has been pleased to invest with the government of mankind for the common good, not to acknowledge the end for which they have been exalted above others, nor yet by whose blessing they have been placed in so elevated a station; but instead of doing this, contemning every principle of equity, to rule just as their own unbridled passions dictate. So infatuated are they by their own splendor and magnificence, as to imagine that the whole world was made only for them. Besides, they think that it would derogate from their elevated rank were they to be governed by moderate counsels; and although their own folly is more than enough to urge them on in their reckless career, they, notwithstanding, seek for flatterers to soothe and applaud them in their vices. To correct this arrogance, the psalm opens by asserting, that although men occupy thrones and judgment-seats, God nevertheless continues to hold the office of supreme ruler. God has made even a heathen and licentious poet bear testimony to this truth in the following lines: —

“ Regum timendorum in proprios greges,
Reges in ipsos imperium est Jovis,
Clari giganteo triumpho,
Cuncta supercilio moventis
.”
Horatii, Carm. Liber in Ode i.

“Kings rule their subject flocks; great Jove
O’er kings themselves his reign extends,
Who hurl’d the rebel giants from above;
At whose majestic nod all nature bends.”
Boscawen’s Translation.

That the potentates of this world may not arrogate to themselves more than belongs to them, the prophet here erects a throne for God, from which he judges them all, and represses their pride; a thing which is highly necessary. They may, indeed, admit that they owe their elevation to royal power to the favor of God, and they may worship him by outward ceremonies, but their greatness so infatuates them that they are chargeable with expelling and casting him to a distance from their assembly, by their vain imaginations; for they cannot bear to be subject to reason and laws. Thus the design of the prophet was to deride the madness by which the princes of this world are bewitched, in leaving God no place in their assembly. The more effectually to overthrow this irrational self-confidence with which they are intoxicated, civil order is termed the assembly of God; for although the divine glory shines forth in every part of the world, yet when lawful government flourishes among men, it is reflected therefrom with pre-eminent lustre. I indeed grant that it is quite common for the Hebrews to adorn with the title of God whatever is rare and excellent. But here it would appear, from the scope of the passage, that this name of the Divine Being is applied to those who occupy the exalted station of princes, in which there is afforded a peculiar manifestation of the majesty of God; even as Solomon, in Pro 2:17, calls marriage “the covenant of God,” from the peculiar sanctity by which that relation is distinguished.

In the second clause of the verse, it is not material whether we read, He will judge in the midst of the gods, or, He will judge the gods in the midst. The first construction, however, is the most easy and natural, That however much the rulers of the world may exalt themselves, they cannot in the least impair the authority of God, by divesting him of his sovereignty over them and of the government of all things, which he will ever retain as his inalienable prerogative. But here, as also a little after, the name gods is to be understood of judges, on whom God has impressed special marks of his glory. To apply it to angels is a fancy too strained to admit of serious consideration.

Calvin: Psa 82:2 - How long will ye judge unjustly? 2.How long will ye judge unjustly? Many suppose that God is here introduced speaking, and that these are the words which he utters from his throne of...

2.How long will ye judge unjustly? Many suppose that God is here introduced speaking, and that these are the words which he utters from his throne of judgment. But I would rather consider the prophet himself as the speaker, who, in order to prepare the way for administering a rebuke, had spoken in the manner in which he did in the first verse. Kings may lift up their heads above the clouds, but they, as well as the rest of mankind, are under the government of God; and such being the case, it is in vain for them arrogantly to struggle to obtain exemption from the obligations of reason. Yet this is what they do. Although tyrants are amongst the basest of men, and occupy their exalted station by detestable treason, yet if any servant of God has the fortitude to open his mouth against them, they immediately attempt to shelter themselves by appealing to the sacred name of God, as if great wrong had been done to them. Thus, whilst they persuade themselves that they are privileged with exemption from the law to which the rest of mankind are subject, they endeavor to deprive the common people of divine truth and its ministers. In short, they think that there can be no sovereignty unless where uncontrolled license is enjoyed. But let this principle be once established, “That God rules among them,” and then a way is opened up for the admission of divine truth. Accordingly, the prophet, after having thus laid a foundation for his authority, freely inveighs against princes, and reproves the very gross vice of selling themselves to those who unrighteously oppress the poor, and of being gained by bribes to pervert in their administration every principle of justice. He expressly names the wicked; for good men will never attempt to corrupt judges. Moreover, there is a certain devilish frenzy which infatuates the princes of the world, and leads them voluntarily to pay greater respect to wicked men than to the simple and innocent. Even supposing that the wicked continue inactive, and use no endeavors to obtain for themselves favor either by flattery, fraud, bribery, or other artifices; yet those who bear rule are for the most part inclined of themselves to the bad side. The reason why the prophet upbraids them is, that wicked men find more favor at their hands than the good and conscientious.

Calvin: Psa 82:3 - Determine the cause of the poor and the orphan 3.Determine the cause of the poor and the orphan We are here briefly taught that a just and well-regulated government will be distinguished for maint...

3.Determine the cause of the poor and the orphan We are here briefly taught that a just and well-regulated government will be distinguished for maintaining the rights of the poor and afflicted. By the figure synecdoche, one part of equitable administration is put for the whole; for it cannot be doubted that rulers are bound to observe justice towards all men without distinction. But the prophet, with much propriety, represents them as appointed to be the defenders of the miserable and oppressed, both because such persons stand in need of the assistance of others, and because they can only obtain this where rulers are free from avarice, ambition, and other vices. The end, therefore, for which judges bear the sword is to restrain the wicked, and thus to prevent violence from prevailing among men, who are so much disposed to become disorderly and outrageous. According as men increase in strength, they become proportionally audacious in oppressing the weak; and hence it is that rich men seldom resort to magistrates for help, except when they happen to fall out among themselves. From these remarks, it is very obvious why the cause of the poor and needy is here chiefly commended to rulers; for those who are exposed an easy prey to the cruelty and wrongs of the rich have no less need of the assistance and protection of magistrates than the sick have of the aid of the physician. Were the truth deeply fixed in the minds of kings and other judges, that they are appointed to be the guardians of the poor, and that a special part of this duty lies in resisting the wrongs which are done to them, and in repressing all unrighteous violence, perfect righteousness would become triumphant through the whole world. Whoever thinks it not beneath him to defend the poor, instead of allowing himself to be carried hither and thither by favor, will have a regard only to what is right. We may farther learn from this passage, that although magistrates may not be solicited for succor, they are accounted guilty before God of negligence, if they do not, of their own accord, succor those who stand in need of their interference. When iniquity openly prevails, and when, on account of it, sighs and lamentations are everywhere heard, it is in vain for them to pretend that they cannot redress wrongs, unless complaints are addressed to them. Oppression utters a sufficiently loud cry of itself; and if the judge, sitting on a high watch-tower, seems to take no notice of it, he is here plainly warned, that such connivance shall not escape with impunity.

Calvin: Psa 82:5 - They know not, neither do they understand 5.They know not, neither do they understand 425 After having reminded princes of their duty, the Psalmist complains that his admonition from their in...

5.They know not, neither do they understand 425 After having reminded princes of their duty, the Psalmist complains that his admonition from their infatuation is ineffectual, and that they refuse to receive wholesome instruction; yea, that although the whole world is shaken to its foundations, they, notwithstanding, continue thoughtless and secure in the neglect of their duty. He chiefly reprobates and condemns their madness as manifested in this, that although they see heaven and earth involved in confusion, they are no more affected at the sight than if the care of the interests of mankind did not belong to them, of which they are, notwithstanding, in an especial manner the chosen and appointed conservators. I have stated a little before, that what chiefly deprives them of understanding is, that, being dazzled with their own splendor, and perversely shaking off every yoke, no religious considerations have the effect of inclining them to moderation. All sound knowledge and wisdom must commence with yielding to God the honor which is his due, and submitting to be restrained and governed by his word. The last clause of the verse, Although all the foundations of the earth are moved, 426 is almost universally understood by interpreters in a different sense from that in which I have rendered it. They explain it as implying, that of all the calamities in the world the greatest is when princes neglect to execute the duties of their office; for it is the observance and prevalence of justice which constitutes the foundation on which the fabric of human society rests. Thus the sense, according to them, is, that the world is undermined and overthrown by the unjust tyranny of princes. I am far from rejecting this interpretation; but, as I have already hinted, I am more inclined to think, that we have here condemned the monstrous stupidity of judges, who can remain indifferent and unmoved in beholding the horrible confusion of civil society, yea even the very earth shaken to its foundations.

Calvin: Psa 82:6 - I have said, ye are gods 6.I have said, ye are gods God has invested judges with a sacred character and title. This the prophet concedes; but he, at the same time, shows that...

6.I have said, ye are gods God has invested judges with a sacred character and title. This the prophet concedes; but he, at the same time, shows that this will afford no support and protection to wicked judges. He does not introduce them as speaking of the dignity of their office; but anticipating the style of reasoning which they would be disposed to adopt, he replies, “If you appeal to your dignity as an argument to shield you, this boasting will avail you nothing; yea, rather you are deceiving yourselves by your foolish confidence; for God, in appointing you his substitutes, has not divested himself of his own sovereignty as supreme ruler. Again, he would have you to remember your own frailty as a means of stirring you up to execute with fear and trembling the office intrusted to you.” This verse may also be viewed as addressed by God himself to rulers, and as intimating, that, in addition to his clothing them with authority, he has bestowed upon them his name. This interpretation seems to agree with the language of Christ in Joh 10:34, where he speaks of those as called gods to whom the word of God came. The passage, however, may be appropriately resolved thus: I grant that ye are gods, and the sons of the Most High 427 But this does not materially alter the meaning. The object is simply to teach that the dignity with which judges are invested can form no excuse or plea why they should escape the punishment which their wickedness deserves. The government of the world has been committed to them upon the distinct understanding that they themselves also must one day appear at the judgment-seat of heaven to render up an account. The dignity, therefore, with which they are clothed is only temporary, and will pass away with the fashion of the world. Accordingly, it is added in the 7th verse, But ye shall die as men. You are armed with power, as if he had said, to govern the world; but you have not on that account ceased to be men, so as to be no longer subject to mortality. The last clause of the verse is translated by some expositors, Ye shall fall like one of the princes; 428 but in my opinion improperly. They think that it contains a threatening of the violent death which would befall these unrighteous judges, corresponding to the sentiment of these lines of a heathen poet: —

“ Ad generum Cereris sine caede et sanguine pauci,
Descendunt reges, et sicca morte tyranni.”

“Few kings and tyrants go down to Pluto, the son-in-law of Ceres, without being put to a violent death, before they have completed the ordinary term allotted to the life of mortal man.” 429 That translation being forced, and not such as the words naturally suggest, I have no doubt that princes are here compared to the obscure and common class of mankind. The word one signifies any of the common people. Forgetting themselves to be men, the great ones of the earth may flatter themselves with visionary hopes of immortality; but they are here taught that they will be compelled to encounter death as well as other men. Christ, with the view of rebutting the calumny with which the Pharisees loaded him, quoted this text, Joh 10:34, “Jesus answered them, Is it not written in your law, I said, Ye are gods? 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?” By these words Christ did not mean to place himself among the order of judges; but he argues from the less to the greater, that if the name of God is applied to God’s officers, it with much more propriety belongs to his only begotten Son, who is the express image of the Father, in whom the Father’s majesty shines forth, and in whom the whole fullness of the Godhead dwells.

Calvin: Psa 82:8 - Arise, O God! judge the earth 8.Arise, O God! judge the earth The reason why this psalm concludes with a prayer has been already stated at the commencement. The prophet, finding t...

8.Arise, O God! judge the earth The reason why this psalm concludes with a prayer has been already stated at the commencement. The prophet, finding that his admonitions and remonstrances were ineffectual, and that princes, inflated with pride, treated with contempt all instruction on the principles of equity, addresses himself to God, and calls upon Him to repress their insolence. By this means, the Holy Spirit furnishes us with ground of comfort whenever we are cruelly treated by tyrants. We may perceive no power on earth to restrain their excesses; but it becomes us to lift up our eyes to heaven, and to seek redress from Him whose office it is to judge the world, and who does not claim this office to himself in vain. It is therefore our bounden duty to beseech him to restore to order what is embroiled in confusion. The reason of this which immediately follows — for thou shalt inherit all nations — is understood by some as a prophecy concerning the kingdom of Christ, by whom God has brought all nations in subjection to himself. But it is to be viewed in a more extensive sense, as implying that God has a rightful claim to the obedience of all nations, and that tyrants are chargeable with wickedly and unjustly wresting from him his prerogative of bearing rule, when they set at nought his authority, and confound good and evil, right and wrong. We ought therefore to beseech him to restore to order the confusions of the world, and thus to recover the rightful dominion which he has over it.

Defender: Psa 82:1 - mighty In this verse "mighty" is the Hebrew El; both "God" and "the gods" are Elohim. This is an instance where the name of God is associated with those who ...

In this verse "mighty" is the Hebrew El; both "God" and "the gods" are Elohim. This is an instance where the name of God is associated with those who are to act on His behalf and are called by the same name. Elohim can be either singular in the one case, or plural in the other. In this case the "gods" were the human judges in Israel responsible for exercising true justice among God's people, but failing miserably in these duties. The psalmist is given a vision in which he sees God standing in the midst of an assemblage of these judges gathered by Him to receive His rebuke."

Defender: Psa 82:6 - Ye are gods This verse was quoted by the Lord Jesus Christ (Joh 10:34) in response to the charge by the Jewish leaders that He was guilty of blasphemy when He cla...

This verse was quoted by the Lord Jesus Christ (Joh 10:34) in response to the charge by the Jewish leaders that He was guilty of blasphemy when He claimed to be the Son of God. Their own forebears had been called "children of the most High ('Elyon')," as God's representatives in judging the people. Surely it was in order for the One whom the Father had specifically "sent into the world" to identify Himself that way."

TSK: Psa 82:1 - of Asaph // God // the gods of Asaph : or, for Asaph God : etc. Or, ""God standeth in the assembly of God, ail , he judgeth among the judges.""Elohim̀ God is among His own...

of Asaph : or, for Asaph

God : etc. Or, ""God standeth in the assembly of God, ail , he judgeth among the judges.""Elohim̀ God is among His own people; and presides especially in those courts of justice which Himself has established. Exo 18:21; 2Ch 19:6, 2Ch 19:7; Ecc 5:8

the gods : Psa 82:6, Psa 82:7, Psa 138:1; Exo 21:6, Exo 22:28; Joh 10:35

TSK: Psa 82:2 - How // judge // accept How : Psa 62:3; Exo 10:3; 1Ki 18:21; Mat 17:17 judge : Psa 58:1, Psa 58:2; Exo 23:6, Exo 23:7; Lev 19:15; Mic 3:1-3, Mic 3:9-12 accept : Deu 1:17; 2Ch...

TSK: Psa 82:3 - Defend // do Defend : Heb. Judge, Psa 10:18; Deu 10:18; Isa 1:17, Isa 1:23 do : Jer 5:28, Jer 22:3, Jer 22:16; Jam 1:27

TSK: Psa 82:4 - Deliver // rid Deliver : Psa 72:12-14; Job 29:12, Job 29:16, Job 29:17; Pro 24:11, Pro 24:12 rid : Psa 140:12; Neh 5:1-13; Job 5:15, Job 5:16

TSK: Psa 82:5 - They // know not // walk // all the // out of course They : That is, the judges know not. know not : Psa 53:4; Pro 1:29; Mic 3:1; Rom 1:28 walk : Pro 2:13, Pro 4:19; Ecc 2:14; Joh 3:19, Joh 12:35; 1Jo 2:...

They : That is, the judges know not.

know not : Psa 53:4; Pro 1:29; Mic 3:1; Rom 1:28

walk : Pro 2:13, Pro 4:19; Ecc 2:14; Joh 3:19, Joh 12:35; 1Jo 2:11

all the : etc. All the civil institutions of the land totter. Psa 11:3, Psa 75:3; Ecc 3:16; Isa 5:7; 2Ti 2:19

out of course : Heb. moved

TSK: Psa 82:6 - -- Psa 82:1; Exo 22:9, Exo 22:28; Joh 10:34-36

TSK: Psa 82:7 - But // like men // and fall But : Psa 49:12; Job 21:32; Eze 31:14 like men : Or, ""like Adam,""keadam . and fall : etc. Or, ""as fall as one of them, O ye princes.""Psa 83:11

But : Psa 49:12; Job 21:32; Eze 31:14

like men : Or, ""like Adam,""keadam .

and fall : etc. Or, ""as fall as one of them, O ye princes.""Psa 83:11

TSK: Psa 82:8 - Arise // thou Arise : Psa 7:6, Psa 44:26, Psa 96:13, Psa 102:13; Isa 51:9; Mic 7:2, Mic 7:7; Zep 3:8 thou : Psa 2:8, Psa 22:28; Rev 11:15

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Poole: Psa 82:2 - Accept the persons The psalmist speaketh to them in God’ s name, and reproves them for their continued and resolved unrighteousness in their public administration...

The psalmist speaketh to them in God’ s name, and reproves them for their continued and resolved unrighteousness in their public administrations.

Accept the persons by overlooking the merits of the cause, and giving sentence according to your respect or affection to the person.

Poole: Psa 82:3 - Defend the poor and fatherless // Do justice to Defend the poor and fatherless so far as justly you may; as this clause must be limited, by comparing this with Lev 19:15 . Do justice to Heb. jus...

Defend the poor and fatherless so far as justly you may; as this clause must be limited, by comparing this with Lev 19:15 .

Do justice to Heb. justify , to wit, when his cause is just, and he is oppressed by a potent adversary.

Poole: Psa 82:4 - -- These he recommends to the special care and protection of magistrates, because such are commonly neglected and crushed by men in higher place and po...

These he recommends to the special care and protection of magistrates, because such are commonly neglected and crushed by men in higher place and power, and they are unable to right themselves.

Poole: Psa 82:5 - They // know not // Neither will they understand // They walk on // In darkness // All the foundations of the earth are out of course They the magistrates, of whom this Psalm treats, know not to wit, the truth and right of the cause, nor the duty of their place. Men are oft said i...

They the magistrates, of whom this Psalm treats,

know not to wit, the truth and right of the cause, nor the duty of their place. Men are oft said in Scripture not to know what they do not love and practise.

Neither will they understand: this their ignorance is wilful and afflicted; they will not search out the truth, and they shut their eyes lest they should see what they would not.

They walk on they persist and proceed; it is not one rash and transient action, but their constant course.

In darkness either,

1. In ignorance; or,

2. In their sinful and unrighteous courses, as darkness is taken, Eph 4:17,18 5:8 1Jo 1:6 ; being blinded by their corrupt affections and interests, Exo 23:8 .

All the foundations of the earth are out of course: this corruption of the supreme rulers doth flow from them to their inferior officers and members, and manifestly tends to the dissolution of all civil societies, partly by subverting that order and honesty by which they are supported, and partly by provoking God the Governor of the world to destroy them for their wickedness.

Poole: Psa 82:6 - I have said, Ye are gods // All of you // Children of the Most High I have said, Ye are gods I have given you my name and power to rule your people in my stead. All of you not only the rulers of Israel, but of all o...

I have said, Ye are gods I have given you my name and power to rule your people in my stead.

All of you not only the rulers of Israel, but of all other nations; for all powers are ordained by God , Rom 13:1 .

Children of the Most High representing my person, and bearing both my name and lively characters of my majesty and authority, as children bear the name and image of their parents.

Poole: Psa 82:7 - But ye shall die // Like men // And fall like one of the princes // like one But ye shall die: but let not this make you insolent and secure; for though you are gods by name and office, yet still you are mortal men, you must d...

But ye shall die: but let not this make you insolent and secure; for though you are gods by name and office, yet still you are mortal men, you must die and give up your account to me your superior Lord and Governor; and you shall die and fall by the hands of my justice, if you persist in your unjust and ungodly courses.

Like men or, like ordinary men , as the Hebrew word adam sometimes signifies, as it doth Psa 49:2 . If it be objected, that there adam is opposed to ish , which notes persons of a higher rank; in like manner it is here opposed to the same sort of men, who are here called gods .

And fall like one of the princes: so the sense is, You (who are esteemed by yourselves and others gods upon earth) shall fall (or die , as he said in the former branch; falling being oft put for dying, with this addition, that it notes not an ordinary, but a violent and judicial death, as Exo 19:21 Jer 39:18 Hos 5:5 )

like one (or, like other , or other’ s , as this very word is rendered, Jud 16:7,11 , which also is expounded there, Jud 16:17 , like every , or any ) of the princes , i.e. as other unrighteous or tyrannical rulers have done in all foregoing ages, and still do, your eyes seeing it; even in like manner shall you, to whom now I speak, fall and perish, if you do not learn by their examples. But these words are by some late learned interpreters translated otherwise, and that very agreeably to the Hebrew words and accents, And you, O ye princes , (or, you that are princes , before called gods .) shall fall like one , or like every , or any , of them, i.e. of the ordinary men last mentioned. So there is only an ellipsis of the pronoun, which is frequent in the Hebrew language. Or, shall fall together , as this word is translated, Ezr 2:64 3:9 ; or alike , as it is rendered Ecc 11:6 , in like manner , to wit, as ordinary men do. Your godhead shall be taken away from you, and your death shall show you to be but mortal men, as others are.

Poole: Psa 82:8 - -- Seeing the state of the world is so universally corrupt and desperate, and thy vicegerents betray their trust, and oppress and ruin the nations of t...

Seeing the state of the world is so universally corrupt and desperate, and thy vicegerents betray their trust, and oppress and ruin the nations of the earth, whom they were appointed to preserve, do thou therefore, O God, take the sword of justice into thine own hand, and maintain the cause and rights of the oppressed against their potent oppressors, and let truth and justice be established in all the parts of the earth. For as thou wast the Creator, so thou still art the supreme and unquestionable Lord, and Possessor, and Ruler of all nations, and therefore do thou protect and rescue them from all those who invade thine and their rights. And although at present thou seemest in some sort to confine thy care to Israel, and to neglect other nations; yet there is a time coming when thou wilt bring all nations to the knowledge of thyself, and the obedience of thy laws, and govern them by thy Son and Spirit, which thou wilt send into the world for that purpose. Do thou therefore preserve them in the mean time till that blessed day cometh, and hasten the coming of it.

Haydock: Psa 82:1 - -- A prayer against the enemies of God's Church.

A prayer against the enemies of God's Church.

Haydock: Psa 82:1 - Asaph Asaph. This psalm alludes to the wars of David, (2 Kings viii.; Berthier) against Ammon, (Bossuet) or of the Jews returned from captivity, (2 Esdras...

Asaph. This psalm alludes to the wars of David, (2 Kings viii.; Berthier) against Ammon, (Bossuet) or of the Jews returned from captivity, (2 Esdras iv., and Ezechiel xxxviii.; Theodoret) or of the Machabees; (1 Machabees v., and 2 Machabees x.; Bellarmine) or rather of Josaphat, 2 Paralipomenon xx. (Kimchi) (Hammond) (Calmet) ---

All in danger are taught to have recourse to God. (Berthier)

Haydock: Psa 82:2 - To thee? To thee? Hebrew, "be not silent to thyself." (Pagnin) --- But domi also implies "like;" (Bellarmine) and there would otherwise be a sort of taut...

To thee? Hebrew, "be not silent to thyself." (Pagnin) ---

But domi also implies "like;" (Bellarmine) and there would otherwise be a sort of tautology. (Berthier) ---

Christ on earth was like other men: but when he shall come to judgment, non will be comparable to Him. (St. Augustine) ---

Amama says this exposition is groundless: but others are of a contrary opinion. (Haydock) ---

The ancient Greek interpreters seem not to have varied from the Septuagint, though St. Jerome adopts the present Hebrew, "be not silent. Hold, " &c., which may express the utmost fervour and want of protection. Thy own cause is now at stake: the enemy wishes to destroy religion. (Calmet)

Haydock: Psa 82:3 - Noise // Head Noise. Like the boisterous ocean. (Haydock) --- Head. To revolt, 4 Kings iii. 9., and 2 Paralipomenon xx.

Noise. Like the boisterous ocean. (Haydock) ---

Head. To revolt, 4 Kings iii. 9., and 2 Paralipomenon xx.

Haydock: Psa 82:4 - Saints Saints. Hebrew, "hidden ones;" (Protestants; Haydock) the people under God's protection, (Menochius; Berthier) or the treasures of the temple. (Cal...

Saints. Hebrew, "hidden ones;" (Protestants; Haydock) the people under God's protection, (Menochius; Berthier) or the treasures of the temple. (Calmet)

Haydock: Psa 82:5 - Nation Nation. That there may be no more of this religion, or Catholics. (Worthington) --- Israel delighted most in being styled the chosen nation of God...

Nation. That there may be no more of this religion, or Catholics. (Worthington) ---

Israel delighted most in being styled the chosen nation of God. (Berthier)

Haydock: Psa 82:7 - Agarenes Agarenes descended from Agar, though they took the name of Saracens, as if they had sprung from Sara, (Worthington) or they dwelt at Agra, otherwise ...

Agarenes descended from Agar, though they took the name of Saracens, as if they had sprung from Sara, (Worthington) or they dwelt at Agra, otherwise called Petra, in Arabia; or on the east of Galaad, 1 Paralipomenon v. 10. (Calmet)

Gill: Psa 82:1 - God standeth in the congregation of the mighty // he judgeth among the gods // reign, and princes decree justice; by whom princes rule, and nobles, even all the judges of the earth God standeth in the congregation of the mighty,.... The Syriac version renders it, "in the congregation of angels"; they are mighty, and excel in stre...

God standeth in the congregation of the mighty,.... The Syriac version renders it, "in the congregation of angels"; they are mighty, and excel in strength, and there is a large company of them, even an innumerable one, and who surround the throne of the Majesty on high. Christ, who is God over all, was among those on Mount Sinai, and when he ascended to heaven; and with these he will descend when he comes a second time, Psa 68:17. The Targum interprets it of the righteous thus,

"God, whose majesty (or Shechinah) dwells in the congregation of the righteous that are strong in the law.''

It may be better understood of such as are strong in the Lord, in the grace that is in Christ, and in the exercise of grace upon him; who are gathered out of the world unto him, and unto distinct societies and congregations; in the midst of which God is, where he grants his presence, bestows the blessings of his grace, and affords his divine aid and protection; and where Christ the Son of God is, and will be to the end of the world. The words may be rendered, "God standeth in the congregation of God" a: that is, in his own congregation, his church and people; but it seems best of all to understand the words of rulers and civil magistrates, of the cabinet councils of princes, of benches of judges, and courts of judicature; in all which God is present, and observes what is said and done; perhaps reference may be had to the Jewish sanhedrim, the chief court of judicature with the Jews, consisting of seventy one persons; in the midst of which Christ, God manifest in the flesh, God in our nature, stood, and was ill used, and most unjustly judged by them, of whose unjust judgment complaint is made in the next verse:

he judgeth among the gods: which the Syriac version renders "angels" again; and so Aben Ezra interprets it of them, who are so called, Psa 8:5, but rather civil magistrates are meant, the rulers and judges of the people, who go by this name of "elohim", or gods, in Exo 21:6, and are so called because they are the powers ordained of God, are representatives of him, are his vicegerents and deputies under him; should act in his name, according to his law, and for his glory, and are clothed with great power and authority from and under him; and therefore are before styled the "mighty". Among these Christ, the Son of God, judges, to whom all judgment is committed; he qualifies these for the discharge of their office, he directs them how to judge, and all the right judgment they make and do is from him, "by" whom "kings"

reign, and princes decree justice; by whom princes rule, and nobles, even all the judges of the earth; and to whom they are all accountable, and will be themselves judged by him another day, Pro 8:15 so the Targum,

"in the midst of the judges of truth he judges.''

Gill: Psa 82:2 - How long will ye judge unjustly // and accept the persons of the wicked // Selah How long will ye judge unjustly,.... These are the words not of the psalmist, but of the divine Person that stands in the congregation of the mighty, ...

How long will ye judge unjustly,.... These are the words not of the psalmist, but of the divine Person that stands in the congregation of the mighty, and judges among the gods; calling the unjust judges to an account, and reproving them for their unrighteous proceedings and perversion of justice, in which they had long continued, and which was an aggravation of their sin; this is very applicable to the rulers and judges of the Jewish nation in the times of Christ, who had long dealt very unjustly, and continued to do so; they judged wrong judgment, or judgment of iniquity, as Aben Ezra renders it, both in civil and ecclesiastical things; their judgment was depraved concerning the law, which they transgressed and made void by adhering to the traditions of the elders; they passed an unrighteous judgment on John the Baptist, the forerunner of Christ, rejecting his baptism, and calling him a devil; and upon Christ himself, adjudging him to death for crimes he was not guilty of; and upon his followers, whom they cast out of the synagogue; the character of an unjust judge see in Luk 18:2,

and accept the persons of the wicked? gave the cause in favour of them, and against the righteous, because they were rich, or related to them, or had bribes from them, contrary to the law in Deu 16:19, so the judges among the Jews, in Christ's time, judged according to appearance, the outward circumstances of men, and not righteous judgment, as our Lord suggests, Joh 7:24.

Selah. See Gill on Psa 3:2.

Gill: Psa 82:3 - Defend the poor and fatherless // do justice to the afflicted and needy Defend the poor and fatherless,.... Or, judge d them; such as have no money to enter and carry on a suit, and have no friends to assist and advise the...

Defend the poor and fatherless,.... Or, judge d them; such as have no money to enter and carry on a suit, and have no friends to assist and advise them, and abide by them; these should be taken under the care and wing of judges; their cause should be attended to, and justice done them; their persons should be protected, and their property defended and secured for, since they are called gods, they ought to imitate him whose name they bear, who is the Father of the fatherless, the Judge of the widows, and the helper of the poor that commit themselves to him, Psa 10:14, such a righteous judge and good magistrate was Job; see Job 29:12,

do justice to the afflicted and needy; or "justify" e them, pronounce them righteous, give the cause for them, not right or wrong, nor because they are poor and needy, but because they are in the right; for, if wicked, they are not to be justified, this is an abomination to the Lord; see Lev 19:15.

Gill: Psa 82:4 - Deliver the poor and needy // rid them out of the hand of the wicked Deliver the poor and needy,.... From his adversary and oppressor, who is mightier than he, and draws him to the judgment seat; when it is not in his p...

Deliver the poor and needy,.... From his adversary and oppressor, who is mightier than he, and draws him to the judgment seat; when it is not in his power to defend himself against him, and get out of his hands, unless a righteous judge will show a regard to him and his cause; and sometimes even an unjust judge, through importunity, will do this, as everyone ought, and every righteous one will:

rid them out of the hand of the wicked; this was what the poor widow importuned the unjust judge for, and obtained, Luk 18:3.

Gill: Psa 82:5 - They knew not // neither will they understand // they walk on in darkness // all the foundations of the earth are out of course They knew not,.... The Targum adds, to do well. This is to be understood of unjust judges and wicked magistrates, who know not God, and have not the f...

They knew not,.... The Targum adds, to do well. This is to be understood of unjust judges and wicked magistrates, who know not God, and have not the fear of him before their eyes, though he stands in the midst of them, and judges among them; which is the source of their unjust judging and unrighteous proceedings: for because they know not God, nor fear him, therefore they regard not men: nor do such know themselves; they are called gods, and they think they are so, and do not consider they are but men; they are the ministers of God, deputies under him, and are accountable to him: nor do they know their duty before pointed out; it is for them to know judgment, what is right, and what is wrong, that they may pronounce righteous judgment, Mic 3:2, but they do not know it, at least so as to practise it: nor did the Jewish rulers know Christ, which was the reason of their unrighteous dealing with him and with his followers; they put him to death, and so they did them, because they knew him not, 1Co 2:8,

neither will they understand: the Targum adds, by way of explanation, "the law", the rule of judgment, which judges ought to understand; so the Jewish rulers, Pharisees and Sadducees, were upbraided by Christ with ignorance of the Scriptures, and the law of God, their false glosses of which he refutes, Mat 5:1 and their ignorance was wilful and affected, they shut their eyes against light and evidence, especially with respect to Christ; they could discern the face of the sky, but not the signs of the times, Mat 16:3, who so blind as they that will not see? and such were the Jewish rulers; see Isa 42:19,

they walk on in darkness; they chose darkness rather than light, and so were blind leaders of the blind, and were wilfully so, having their eyes blinded with gifts, Deu 16:19,

all the foundations of the earth are out of course; or "shaken" or "moved" f: by the perversion of justice, towns, cities, commonwealths, kingdoms, and states, are thrown into the utmost disorder and confusion: as the king by judgment establisheth the land; Pro 29:4, so when judgment is not executed, it is unsettled, and thrown into confusion; or though g "the foundation", &c. though this is the case, yet unjust judges will go on, perverting judgment, even though, as at the deluge, the foundations of the earth were shaken and moved, for the violence, rapine, and oppression, the earth was then filled with, which Kimchi thinks is here referred to; and though a dissolution of the Jewish polity, civil and ecclesiastical, was threatened, because of such injustice; that God would once more shake the heavens and the earth, remove their church and civil state, when they should cease to be a nation, their city be destroyed, and their temple, not one stone left upon another; and yet such was the obstinacy of their wicked judges, that they would persist their wicked ways.

Gill: Psa 82:6 - I have said, ye are gods // and all of you are children of the most High I have said, ye are gods,.... In the law, Exo 21:6 or they were so by his appointment and commission; he constituted them judges and magistrates, inve...

I have said, ye are gods,.... In the law, Exo 21:6 or they were so by his appointment and commission; he constituted them judges and magistrates, invested them with such an office, by which they came to have this title; see Rom 13:1, and so our Lord interprets these words, that they were gods "to whom" the word of God came, which gave them a commission and authority to exercise their office, Joh 10:35, or rather "against whom" it came, pronouncing the sentence of death on them, as in Psa 82:7, to which the reference is; declaring, that though they were gods by office, yet were mortal men, and should die. The Targum is, "I said, as angels are ye accounted"; and so judges and civil magistrates had need to be as angels, and to have the wisdom of them; see 2Sa 14:20. Jarchi interprets it of angels, but magistrates are undoubtedly meant:

and all of you are children of the most High; the Targum here again renders it,

"the angels of the most High:''

and so Aben Ezra explains it of them who are called the sons of God, Job 38:7 but men in power are meant, who, because of their eminency and dignity, their high office, post, and place, are so called; see Gen 6:2.

Gill: Psa 82:7 - But ye shall die like men // and fall like one of the princes But ye shall die like men,.... As men in common do, to whom it is appointed to die, Heb 9:27 or as common men, as men in the lowest class of life: the...

But ye shall die like men,.... As men in common do, to whom it is appointed to die, Heb 9:27 or as common men, as men in the lowest class of life: the wise man dies as the fool, the king as the peasant, high as the low, rich as the poor; death levels and makes all alike: or as Adam, as the first man, so Jarchi, who was lord of the whole universe; but being in honour, abode not, but became like the beasts that perish; sinning he died, and so all his posterity, even those who have the greatest power and authority on earth; see Psa 49:2 and not only die a corporeal death, but an eternal one, dying in their sins; as Christ threatened the Jewish rulers, Scribes, and Pharisees, if they believed not in him, Joh 8:21.

and fall like one of the princes; or the chief of them, Satan, who fell like lightning from heaven, Luk 10:18 or rather as one of the giants that lived in the old world, famous for their injustice and oppression, that fell in the deluge, Gen 6:4 or any of the Heathen princes, tyrants and oppressors, such as are mentioned in the following psalm, Psa 83:9. This may have respect to the destruction of the Jewish nation, which is called the falling of them, Rom 11:11 and the words may be rendered, "and ye shall fall together, equally and alike, O ye princes" a; when the Jewish state, civil and ecclesiastical, fell, they fell with it, and together; the princes of this world then came to nought, or were abolished, they and their authority, as the Apostle Paul says they should, 1Co 2:6 the sceptre then departed from Judah, and the lawgiver from between his feet; all rule and authority ceased among them, as Jacob foretold it would, Gen 49:10.

Gill: Psa 82:8 - Arise, O God // judge the earth // for thou shalt inherit all nations Arise, O God,.... These are the words of the prophet, or of the church, whom he represents, addressing Christ, who is God over all; that seeing there ...

Arise, O God,.... These are the words of the prophet, or of the church, whom he represents, addressing Christ, who is God over all; that seeing there was such a corruption and degeneracy in the world, and such wretched perversion of justice, that he would arise and exert himself, and show himself strong on the behalf of his people:

judge the earth: who is the Judge of the whole earth, to whom all judgment is committed, and who will judge the world in righteousness:

for thou shalt inherit all nations; which he will do in the latter day, when he shall be King over all the earth, and the Heathen shall be given him for his inheritance, he being heir of all things; and universal justice will not take place in the world till that time comes; and therefore it is to be wished and prayed for, as by the prophet and church here.

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NET Notes: Psa 82:1 The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly af...

NET Notes: Psa 82:2 Heb “and the face of the wicked lift up.”

NET Notes: Psa 82:3 The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). B...

NET Notes: Psa 82:4 Heb “hand.”

NET Notes: Psa 82:5 These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the d...

NET Notes: Psa 82:6 Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably ...

NET Notes: Psa 82:7 Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of”...

NET Notes: Psa 82:8 The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfe...

Geneva Bible: Psa 82:1 "A Psalm of Asaph." God standeth in the congregation of the ( a ) mighty; he judgeth among the gods. ( a ) The prophet shows that if princes and judg...

Geneva Bible: Psa 82:2 How long will ye judge unjustly, and accept the persons of the ( b ) wicked? Selah. ( b ) For thieves and murderers find favour in judgment when the ...

Geneva Bible: Psa 82:4 Deliver the poor and ( c ) needy: rid [them] out of the hand of the wicked. ( c ) Not only when they cry for help, but when their cause requires aid ...

Geneva Bible: Psa 82:5 They know not, neither will they understand; they walk on in darkness: all the ( d ) foundations of the earth are out of course. ( d ) That is, all t...

Geneva Bible: Psa 82:7 ( e ) But ye shall die like men, and fall like one of the princes. ( e ) No title of honour will excuse you, but you will be subject to God's judgmen...

Geneva Bible: Psa 82:8 Arise, O God, judge the earth: for thou shalt inherit ( f ) all nations. ( f ) Therefore no tyrant will pluck your right and authority from you.

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MHCC: Psa 82:1-5 - --Magistrates are the mighty in authority for the public good. Magistrates are the ministers of God's providence, for keeping up order and peace, and pa...

MHCC: Psa 82:6-8 - --It is hard for men to have honour put upon them, and not to be proud of it. But all the rulers of the earth shall die, and all their honour shall be l...

Matthew Henry: Psa 82:1-5 - -- 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 bot...

Matthew Henry: Psa 82:6-8 - -- 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, ...

Keil-Delitzsch: Psa 82:1-4 - -- God comes forward and makes Himself heard first of all as censuring and admonishing. The "congregation of God"is, as in Num 27:17; Num 31:16; Jos 22...

Keil-Delitzsch: Psa 82:5-7 - -- What now follows in Psa 82:5 is not a parenthetical assertion of the inefficiency with which the divine correction rebounds from the judges and rule...

Keil-Delitzsch: Psa 82:8 - -- The poet closes with the prayer for the realization of that which he has beheld in spirit. He implored God Himself to sit in judgment ( שׁפטה a...

Constable: Psa 73:1--89:52 - --I. Book 3: chs 73--89 A man or men named Asaph wrote 17 of the psalms in this book (Pss. 73-83). Other writers w...

Constable: Psa 82:1-8 - --Psalm 82 In this psalm Asaph warned Israel's judges to judge justly.148

Constable: Psa 82:1 - --1. The Judge of the judges 82:1 The writer envisioned God sitting as Judge over a gathering of h...

Constable: Psa 82:2-7 - --2. The indictment of the judges 82:2-7 82:2-5 Israel's judges were perverting justice. God called them to practice righteous justice. The essence of p...

Constable: Psa 82:8 - --3. The call for divine judgment 82:8 Asaph concluded this psalm by calling for God to judge the ...

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Evidence: Psa 82:7 " Every man must do two things alone: he must do his own believing, and he must do his own dying." Martin Luther

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Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Garis Besar) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Pendahuluan Kitab) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 82 (Pendahuluan Pasal) Overview Psa 82:1, The psalmist, having exhorted the judges, Psa 82:5, and reproved their negligence, Psa 82:8, prays God to judge. Some refer th...

Poole: Psalms (Pendahuluan Kitab) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 82 (Pendahuluan Pasal) THE ARGUMENT This Psalm contains an admonition, either, 1. To the chief rulers of Israel, whether judges or kings, or their great council called t...

MHCC: Psalms (Pendahuluan Kitab) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 82 (Pendahuluan Pasal) (Psa 82:1-5) An exhortation to judges. (Psa 82:6-8) The doom of evil rulers.

Matthew Henry: Psalms (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 82 (Pendahuluan Pasal) This psalm is calculated for the meridian of princes' courts and courts of justice, not in Israel only, but in other nations; yet it was probably p...

Constable: Psalms (Pendahuluan Kitab) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Garis Besar) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Pendahuluan Kitab) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Pendahuluan Kitab) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 82 (Pendahuluan Pasal) INTRODUCTION TO PSALM 82 A Psalm of Asaph. This psalm was written for the use of persons in power, for the instruction of kings and princes, judges...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


TIP #16: Tampilan Pasal untuk mengeksplorasi pasal; Tampilan Ayat untuk menganalisa ayat; Multi Ayat/Kutipan untuk menampilkan daftar ayat. [SEMUA]
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