Psalm 82: The Divine Council

Psalm 82

1God has taken his place in the divine council;
    in the midst of the gods he holds judgment:
2 “How long will you judge unjustly
    and show partiality to the wicked? Selah
3 Give justice to the weak and the fatherless;
    maintain the right of the afflicted and the destitute.
4 Rescue the weak and the needy;
    deliver them from the hand of the wicked.”

5 They have neither knowledge nor understanding,
    they walk about in darkness;
    all the foundations of the earth are shaken.

6 I said, “You are gods,
    sons of the Most High, all of you;
7 nevertheless, like men you shall die,
    and fall like any prince.”

8 Arise, O God, judge the earth;
    for you shall inherit all the nations!

Outline

I. The Psalmist introduces God as judge of the heavens (v. 1)

II. God judges the divine assembly (vv. 2-7)

           A. God exposes the divine assembly’s failures (v. 2)

                1. Failure of unjust judgment (v. 2a)

                2. Failure of partiality to the wicked (v. 2b)

           B. God commands obedience (vv. 3-4)

                1. Command to vindicate the weak (v. 3a)

                2. Command to do justice (v. 3b)

                3. Command to rescue and deliver the weak (v. 4)

            C. God explains the results of disobedience (vv. 5-7)

                 1. Lack of understanding leads to a shaken earth (v. 5)

                 2. Lack of obedience leads to death (vv. 6-7)

III. The Psalmist introduces God as judge of the earth (v. 8)

Psalm 82: The Divine Council

From judges to Jesus to a council in a courtroom, Psalm 82 depicts a celestial scene of a heavenly assembly under their Ruler’s rebuke. This psalm begins and ends with God reigning from His throne as the Divine Judge over the heavens and the earth. Psalm 82 is reminiscent of Isaiah 6 and Job 1, as the veil between heaven and earth temporarily rolls back, allowing the onlooker insight into the congregation who gathers before Yahweh. The reader of Psalm 82 witnesses that mankind is not the only type of being responsible for the neglect and downfall of those who are vulnerable within earth’s societies, for it is the sons of the Most High who are guilty of showing partiality to the wicked and neglect to the weak. Yahweh rebukes the failures of the divine council, demanding their obedience to the threat of death, which reminds the reader of another death: the crucifixion of Jesus. The reader will walk into God’s assembly to witness His sovereign decree and walk out knowing that while the divine council’s disobedience disparages humanity, Jesus’ obedience rescues and redeems.

Author and Genre

Psalm 82 begins with the title, “A Psalm of Asaph.” The term “psalm” in this title means “to make music” or “to sing praise” and serves as a genre designation.[1] One of the most common subgenres within the Psalms is a lament. "Psalms of lament are cries for help to God out of the midst of pain."[2] Asaph’s pleas for help in this psalm, specifically in verses 3-4, contribute to its categorization as a psalm of lament.

Additional proof that Psalm 82 is a lament is that the structure of the psalm follows the same pattern as most other laments. The structure of many psalms of lament is as follows: 1) Address God, 2) Present Petitions, 3) Describe Trouble, 4) Give Reasons for God to Answer, 5) Declare Trust, and 6) Offer Praise or Promise Sacrifice.[3] This pattern also provides the basic structure of the psalm as verse 1 addresses God, verses 2-4 present petitions to God, verse 5 describes the trouble, verse 6 gives reason for God to answer, and verses 7-8 declare trust and offer praise to God.

Understanding the subgenre as a lament for Psalm 82 is important because it shows the reader how to view and use the psalm practically. Jesus prayed psalms of lament to express anguish to Yahweh (John 2:17; 12:27; Matt. 26:38-39; 27:46). His holy example shows modern believers a portion of the applicability of Psalm 82 for one’s prayer life.

This psalm contains an eschatological element that calls for God to judge all the earth (v. 8). In 2 Chronicles 29:30, "Asaph was remembered as a seer."[4] Therefore, this psalm is likely a scene from one of Asaph’s visions, like Job 1 or the heavenly scenes that John sees in Revelation.

Historical and Literary Context

The best clue for the dating Psalm 82 is its author, Asaph. Asaph wrote Psalms 50 and 73-83. “Chronicles first presents him as one of three musicians . . . who presented music before the Lord as the ark of the covenant was brought to Jerusalem (1 Chr. 15:16-22).”[5] Following this event, Asaph continues to be in charge of music in the tabernacle, “and then at the temple after Solomon had built the temple.”[6] These events date Asaph's ministry between David and Solomon's reign, corresponding to 1010 BC to 930 BC. Psalm 82 was most likely written sometime between these dates.

Psalm 82:3-4 speak of people who are weak, fatherless, afflicted, destitute, and needy. It is difficult to point to a single snapshot in time and definitively say, "This is the event Asaph is talking about in Psalm 82." It is possible that these historical circumstances in verses 3-4 could have existed during David and Solomon’s reign but their kingships were marked by kingdom unification and prosperity. Therefore, it is also possible that Asaph’s psalm is more general in nature and harkens back to Israel’s overall history up to the point of composition. A third possibility is that this psalm is prophetic in nature and points to a time following the exile (2 Chr. 29:30).

One historical clue exists within Psalm 82 that helps locate its date of composition. In verse 7, Asaph writes, "Nevertheless you will die like men and fall like any one of the princes." Since the death of men is an option here, this scene happens after the Fall in Eden. Additionally, the term "princes" could refer to sons of the king, meaning that the date of this event coincides with a time in Israel's history when she had a king ruling over her as David did during Asaph's musical ministry.

While pinpointing the exact date of the scene in Psalm 82 is difficult, examining this psalm’s overall composition helps reveal Psalm 82's role in the greater corpus of the 150 Psalms. Understanding this literary context contributes to understanding the historical context of this passage, as well. The Psalms are broken into five books. These five divisions are as follows: 1) Kingdom Crisis in chapters 1-41, 2) Kingdom Expected in chapters 42-72, 3) Kingdom Judged in chapters 73-89, 4) Kingdom in Exile in chapters 90-106, and 5) Kingdom Restored in chapters 107-150.[7] The process of compiling the Psalms consisted of the writing of individual psalms, gathering the psalms in individual collections, and organizing the collections into five books.[8]

Psalm 82 is in book three of the Psalms which discusses God's judgment over His kingdom. Reflecting on the failure of the rulers in verse 1 to administer justice to the weak and fatherless and to save the weak and needy out of the hands of the wicked, God's judgment on the kingdom seems like an appropriate category to place Psalm 82 within. Psalm 82's placement within book three also shows the divine involvement of Israel’s shortcomings and is paradigmatic for one’s worldview of the problem of evil. Without Psalm 82, the story of Israel seems like it is strictly the story of Yahweh and Israel's covenant-breaking sin; however, Psalm 82 shows that the judgment of the kingdom in book three includes the divine council who are meant to vindicate and deliver Israel but remain slack in their duties. Psalm 82 shows that God is not only the judge of the Kingdom of Israel but also over the divine assembly.

Elohim – God & gods

The Hebrew term Elohim (אלהים) ַappears in verses 1 and 6. The first use translates to "God." The sixth verse translates into the English term “gods.” The singular use of Elohim in verse 1 is proper because it portrays a person (singular) existing in the “midst of the rulers” (plural). If God were not singled out in this instance, He would be one among the plurality of rulers, not one among many as the text presents Him. Regarding the plural use of Elohim, “Sometimes the Hebrew word ‘god(s)’ is used to refer to all spiritual beings, not only the one God who created everything and everyone, including the other gods.”[9] This reasoning leads many to believe that the term “gods” refers to angels and demons. Alternatively, some affirm that the rulers and gods in this psalm refer to human judges, rulers, or kings.

Psalm 82:1 says, “God takes His stand in His own congregation; He judges in the midst of the rulers.”[10] This quote is from the NASB95 but the English Standard Version (ESV) seems to affirm the former position of angels and demons, or some type of heavenly creature that is distinct from God and humans. The ESV translation renders “God takes His stand in His own congregation” in verse 1 as “God has taken his place in the divine council.” The phrase “divine council” deemphasizes the human realm and rules out human judges or rulers as the rulers in verse 1. In the NASB95, the reader may find the rulers in verse 1 to be humans but this is not as likely if one is deriving their interpretation from the ESV.

Similarly, the New American Standard Bible from 2020 (NASB20) translates the phrase “in the midst of the rulers” in the second half of verse 1 as “in the midst of the gods.” The phrase “gods” in the NASB20 connects verse 1 to verse 6 by inserting a repetition of Elohim in verse 1. Similarly, the King James Version (KJV) renders the latter half of verse 1 as “he judgeth among the gods.” However, the KJV translates verse 6 saying, "Ye are gods; and all of you are children of the most High.” Therefore, one could read the NASB95 and determine the rulers are male humans but could read the KJV and determine the rules are a divine council of male and female beings.

Historically, scholars fall into one of two major categories on this issue (though there are some who hold positions beyond the two presented here). Some believe that the divine council refers to beings that are not Yahweh and are not human. Whether they are angels, demons, or another “species” altogether varies among those holding this opinion. Support for this perspective includes the locale of the scene being a heavenly one where humans are not present (vv. 1, 6), the overall function of Psalm 82 to display a worldview for understanding the theological problem of evil, and the understanding the Elohim “can be understood as a descriptor for the unseen and/or disembodied spiritual world.”[11] Supporters of the “human rulers” perspective cite Jesus’ use of Psalm 82 in John 10:34-35 and the assertion that acknowledging a plurality of gods would compromise the monotheistic commitment of Old Testament Hebrew and Christian theology.[12]

The present author identifies with the former perspective – that the “gods” in Psalm 82 are not humans—for the following additional reasons: 1) there is biblical precedence for a plurality of non-deistic beings and non-humans to assemble in Yahweh’s presence (Job 1), and 2) the psalms refer to rulers of the earth without using the term elohim – including one written by Asaph (Psalm 2:2; 2:10; 76:12; 148:11), and 3) Psalm 82:7 warns that the beings will “die like men.” Such usage of this information as a warning makes the most sense if the beings perceive themselves to be immortal, akin to angels and demons.[13] It does not seem to be a stark warning to tell mere men that they will die like mere men.

Examining the Text

This psalm portrays God as the judge in the divine assembly which the psalmist calls "His own." Therefore, the assembly belongs to Elohim. Verses 2-7 contain the Heavenly Judge’s ruling and depend on verse 1 being true, for if God is not the Judge of the assembly, then His judgment in verses 2-7 is not authoritative. (The reader will receive maximum benefit with a Bible opening referencing Psalm 82 while reading the next four paragraphs).

Verses 1 and 2 couple together to contrast a Just Judge with wicked judges. Verse 2 asks a question without giving an explicit answer. Then, this verse summons the reader to pause and contemplate the implications of this question by stating, "Selah." Verses 3 and 4 move from the general wickedness of the rulers in verse 1 to their specific failures. These verses also provide the basis for the second verse’s accusation that the unjust rulers are wicked. The psalmist lists the imperatives vindicate, do justice, rescue, and deliver in verses 3 and 4. A transition occurs between verses 4 and 5 that is identifiable by the psalmist ceasing to list more imperatives.

Verse 5 is the cause and verses 3 and 4 are the effect in this passage. Since the rulers do not know, they walk about in darkness and since they walk about in darkness, they fail to vindicate, do justice, rescue, and deliver the weak and needy.

The Hebrew term aken (אכן) is an adverb that translates to the English word “nevertheless.” This term can mean surely, but in fact, also, or but. Here, the word "nevertheless" serves as a conjunctive adverb that connects the statement in verse 6 before it with the warning of death after it. Additionally, verse 7 serves as a potential effect with the cause being in verse 2. The appearance of God as a judge in the first and final verses of this book forms a small chiasm, or symmetry, within this psalm.

Verses 3 and 4 reveal that the “rulers” in verse 1 are supposed to vindicate the weak and fatherless and deliver the weak and needy. The terms vindicate and deliver are theologically significant because they describe what God does for Israel (Ps. 26:1; 35:24; 43:1; 97:10; Ex. 3:8). The immediate context and usages of the same words within the Psalms help clarify the meaning of these words. The term "vindicate" means to "administer justice." The term "deliver" means to "save." Therefore, the commands in verses 3 and 4 show that the rulers in verse 1 have failed to administer justice to the weak and fatherless and to save the weak and needy from the hand of the wicked.

Psalm 82’s Place in the Historical-Redemptive Story of Scripture

Psalm 82 connects with the Bible's overall historical-redemptive story by displaying God as the judge over all of creation and the defender of the vulnerable.[14] These themes exist throughout Scripture regardless of the covenantal context. For example, Isaiah 33:22 says, “For the Lord is our judge, the Lord is our lawgiver, the Lord is our king, He will save us.” First Corinthians 5:10 declares, "For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.” Hebrews 9:27 says, "And inasmuch as it is appointed for men to die once and after this comes judgment."

These verses reveal that every person will stand before God who is their judge. This evokes courtroom imagery in the mind of the reader. God presides as the judge with the evidence of one's life being sprawled out before the courtroom for all to see (Rev. 21). First John 2:1-2 adds a vital character to the courtroom, stating, "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins; and not for our only, but also for those of the whole world." Here, Jesus steps into the courtroom as an Advocate for the one under judgment. His completed work on the cross satisfies God's wrath toward sin and allows the Just Judge to declare those who trust in Jesus, “Not guilty!” (Rom. 3:26; 4:5). Psalm 82 demonstrates mankind’s desperate need for Christ’s work on their behalf by showing that even the divine council stand before God as Judge when they fail to perfectly obey Him.

When the Jews sought to stone Jesus in John 10, they accused Him of making himself “out to be God.” (v. 33). Jesus responds by referencing Psalm 82 in John 10:34-36, saying:

Has it not been written in your Law, “I said you are gods?” If he called them gods, to whom the word of God came (and Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, “You are blaspheming,” because I said, “I am the Son of God?”

Longman comments on this passage, stating that, “Jesus is defusing the Sadducees’ charge of blasphemy by offering a rather literal interpretation.”

William Barclay clarifies Jesus’ use of Psalm 82:6 as follows:

That psalm is a warning to unjust judges to cease from unjust ways and to defend the poor and the innocent . . . The judge is commissioned by God to be god to the people. This idea comes out very clearly in certain of the regulations in Exodus. Exodus 21:1-6 tells how the Hebrew servant may go free in the seventh year. As the Authorized Version has it, verse 6 says: “Then his master shall bring him unto the judges.” But in the Hebrew, the word which is translated judges is actually elohim, which means gods . . . Even Scripture said of those who were specially commissioned to some task by God that they were gods. So Jesus said: “If Scripture can speak like that about such people, why should I not speak so about myself?”[15]

Barclay confirms the presence of the judge motif in his commentary while also showing how Psalm 82 contributes to a clearer Christology. Psalm 82, Exodus 21:6, and John 10:34-36 combine to display that Christ’s commission is both special and from God. Additionally, whether one views the “gods” in Psalm 82 as human or not, it is evident that when one receives an assignment from God, they are doing sacred business under a holy calling.

Other Contributions to Systematic Theology

Psalm 82 also contributes to the study of angels and demons. Job 1 contains a scene where “the sons of God came to present themselves before the Lord” (v. 6). The purpose of this presentation remains in obfuscation without Psalm 82. The scene here is similar to the scene in Job 1 but provides details that the “sons of the Most High” present themselves to God to be judged for their works (v. 6). The divine presentation in Job may be for the same purpose. Psalm 82 also shows that the divine beings exist in part to care for the weak, can fail to perform their God-given assignments, and can fall from their angelic state to one of a dying mortal (v. 7). Lastly, Psalm 82 shows that God presides over the divine council and that they give an account to Him for their deeds.

Application for Today

The children of Israel sang Psalm 82, a psalm of lament, in corporate worship. “Lament psalms arise from personal experience with suffering and injustice.”[16] For this reason, it is reasonable to assume that Israel sang this song in response to a general, specific, personal, or national conflict. The content of verses 3-4 makes this a psalm for the weak, fatherless, afflicted, destitute, and needy. The post-exilic people had ample reason to identify with the people who suffered in this psalm. Therefore, modern believers can sing this psalm from their psalters on the Lord’s Day when they encounter trial or tribulation in the same spirit as Asaph and Israel.

Thankfully, this psalm also embeds hope within the singer, as it is a call for “God to rise up in defense of the vulnerable.”[17] Psalm 82 provides hope for the sufferer or the needy by giving them someone to cry out to who is sovereign over their circumstance. The portrayal of God as the judge over the divine council is a call for Christians to believe that God is working for their good, sometimes by the rebuke of angelic powers who fail to perform their duties (Rom. 8:28). When a believer encounters the wicked, verse 2 informs them that God will not show partiality to such evil people who inflict pain, even passively, upon His people.

There are many revelations about the character of God that dictate the beliefs of Christians today in Psalm 82. Verse 1 portrays God in His high court as Ruler and Judge. This image calls for reverence. Verse 2 shows the patience of Yahweh when he says, “How long will you judge unjustly and show partiality to the wicked?” Although the angelic beings do not conform to the commands of God, He remains patient (cf. 2 Pet. 3:9). This truth reflects Romans 2:4 which also testifies of God’s patience with sinners. Verse 8 reflects Psalms 2, 22, 47, 103, and 113 by declaring that God “possesses all the nations.” This reality beckons worship and informs one’s eschatology.

Another stark point of application comes from verses 6-7. Yahweh says, "You are gods, and all of you are sons of the Most High. Nevertheless you will die like men and fall like any one of the princes!” This text is a warning to believers to obey God. Although the call to obey is no surprise, the angelic beings stand before the very throne of God in His assembly, beholding his majesty, and they still possess the audacity to disobey Him. If they have the propensity to disobey God, how much more does the modern believer need to be watchful over their soul? This motivates pastors to shepherd the sheep rigorously, parents to disciple their children intentionally, and Christians to study God’s word and pray with vigilance that they may walk in a manner pleasing to God (Col. 1:10).

Lastly, this warning can be evangelistic in nature as it states that if the angelic beings do not change their ways, then they “will die like men” (v. 7). The wage of sin is death (Rom. 3:23). If angelic beings, commissioned by God in the heavenly places do not get a pass on this truth, then neither do sinful human beings who exist in a fallen world. The solution to the conundrum for the sinner and the saint is not merely relying on angelic beings to fulfill their duties. Instead, the solution for sin is faith in the only One who perfectly obeyed God’s commands to vindicate the weak and fatherless and to deliver the weak and needy. Jesus does this by first reconciling sinners to God and bringing eternal peace to all those who trust in Him as Savior (1 Pet. 3:18). Secondly, Jesus commissions a Church, His Bride, to spread the gospel to the nations (Matt. 28:19-20). Psalm 82:4 is an indictment of the gods for not delivering the weak and needy out of the hands of the wicked. Salvation in Christ alone is the ultimate delivery of the weak and needy from the wicked (Col. 1:13-14). Thirdly, Christ commissions His church to aid the weak, fatherless, afflicted, destitute, and needy by feeding the hungry, clothing the naked, visiting the imprisoned (Matt. 25:35-40), helping the weak (1 Thess. 5:14), caring for widows, (Jas. 1:27), defending the fatherless (Jas. 1:27), and helping the poor (Gal. 6:10). The right understanding that Jesus commissions His Church to be salt and light in a world whose foundations are shaken (v. 5) provides numerous applications for modern believers today.

Conclusion 

Psalm 82 often finds itself the topic of deliberation, debate, and disagreement revolving around the identity of the "gods" in verses 1 and 6. This topic is worth much of the labor and conversation but unfortunately, the discussion can overshadow the main character in this psalm: God. Verses 1 and 8 so aptly present Him as the righteous Judge over the heavens and the earth. When he executes His judgment in verses 2-7, the reader receives hope and encouragement to see their King rule with patience, wisdom, and justice. Ultimately, the shortcomings of the divine council point the world to Jesus, who perfectly obeys the Father, vindicates the weak, and saves the needy. Christians can turn their lament from affliction into praise as they meditate on Christ’s perfection. Where the sons of the Most High fail the only begotten Son triumphs.

Notes:

            [1] Tremper Longman III, Psalms, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 2014), 28-29.

            [2] Jason S. DeRouchie, How to Understand and Apply the Old Testament: Twelve Steps from Exegesis to Theology (Phillipsburg, NJ: P&R Publishing, 2017), 172.

            [3] DeRouchie, How to Understand and Apply the Old Testament, 173.

            [4] Longman, 27.

            [5] Longman, 27.

            [6] Longman, 27.

            [7] Jason DeRouchie, “Old Testament II” (Kansas City, MO, July 25, 2023).

            [8] Eugene Merrill, Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Publishing Group, 2011), 953-954, Kindle.

            [9] Longman, 305-306.

            [10] Unless otherwise specified, all Bible references are to the New American Standard Bible (NASB) (La Habra, CA: The Lockman Foundation, 1995).

[11] Caleb Ryan Brown, “Psalm 82: Grammatical/Syntactical Issues and How the Divine Council Practically Expresses itself in Biblical Theology”(Evangelical Theological Seminary, 2020), xviii, accessed December 7, 2024. https://www.academia.edu/43171202/Psalm_82_Grammatical_Syntactical_Issues_and_How_the_Divine_Council_Practically_Expresses_itself_in_Biblical_Theology?email_work_card=title

[12] John MacArthur, The MacArthur Bible Commentary (Nashville, TN: Thomas Nelson, 2005), 651.

  [13] Joel Beeke and Paul Smalley, Reformed Systematic Theology Volume 1: Revelation and God (Wheaton, IL: Crossway, 2019), 1137.

            [14] Longman, 307.

            [15] William Barclay, The Gospel of John, vol. 2 (Edinburgh, Saint Andrew Press, 2001), 89.

            [16] Merrill, Rooker, and Grisanti, 957.

            [17] Longman, 307.