Text -- Psalms 82:1-3 (NET)

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!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 82:1

To observe all that is said or done there.

Wesley: Psa 82:1

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

Wesley: Psa 82:1

Passes sentence upon them.

Wesley: Psa 82:1

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

Wesley: Psa 82:2

The psalmist speaks to them in God's name.

Wesley: Psa 82:2

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

JFB: Psa 82:1

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

JFB: Psa 82:1

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

JFB: Psa 82:1

That is, of God, of His appointment.

JFB: Psa 82:1

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

JFB: Psa 82:2

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).

Clarke: Psa 82:1

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? - " Lift up their faces,"encourage them in their oppressions

Clarke: Psa 82:2

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

Clarke: Psa 82:3

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

Calvin: Psa 82:1

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

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

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.

Defender: Psa 82:1

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."

TSK: Psa 82:1

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 : 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 19:7; Job 34:19; Pro 18:5; Gal 2:6

TSK: Psa 82:3

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 82:1

God standeth in the congregation of the mighty - In the assembly of the rulers and judges; among those of most exalted rank and station. He is there to observe them; to give them law; to direct their decisions; to judge them. He is supreme over them; and he holds them responsible to himself The word rendered congregation is that which is commonly applied to the assembly of the people of Israel, considered as an organized body, or as a body politic. It here, however, refers to magistrates considered as a body or class of people; as those who have assemblages or meetings, with special reference to their duties as magistrates. The word rendered "mighty"- אל 'Êl - is in the singular number, and is one of the names which are given to God; hence, the literal rendering is, "God standeth in the assembly of God."The Septuagint renders it, In the synagogue of the gods. So also the Latin Vulgate. The reference, however, is undoubtedly to magistrates, and the idea is, that they were to be regarded as representatives of God; as acting in his name; and as those, therefore, to whom, in a subordinate sense, the name gods might be given. Compare Psa 82:6. In Exo 21:6; Exo 22:8-9, Exo 22:28, also, the same word in the plural is applied to magistrates, and is properly translated judges in our common version. Compare the notes at Joh 10:34-35. The idea is, that they were the representatives of the divine sovereignty in the administration of justice. Compare Rom 13:1-2, Rom 13:6. They were, in a sense, gods to other people; but they were not to forget that God stood among them as their God; that if they were exalted to a high rank in respect to their fellowmen, they were, nevertheless, subject to One to whom the name of God belonged in the highest sense.

He judgeth among the gods - As they to whom the name gods is thus given as the representatives of the divine sovereignty judged among people, so God would judge among them. If they were, in some sense (in consequence of their representing the divine majesty, and deriving their power and appointment from God), independent of people, they were in no sense independent of God himself.

Barnes: Psa 82:2

How long will ye judge unjustly - literally, Judge evil. This is designed, evidently, to denote the prevailing character of the magistrates at the time when the psalm was written. Unhappily such occasions occur very often in the course of human affairs.

And accept the persons of the wicked? - literally, Lift up, or bear, the faces of the wicked. The meaning is, that they showed favor or partiality to wicked people; they did not decide cases according to truth, but were influenced by a regard for particular persons on account of their rank, their position, their wealth, or their relation to themselves. This is a common phrase in the Scriptures to denote favoritism or partiality. Job 34:19; Act 10:34; Rom 2:11; 1Pe 1:17; Lev 19:15; Deu 1:17.

Barnes: Psa 82:3

Defend the poor and fatherless - literally, judge; that is, Pronounce just judgment; see that right is done to them. This is required everywhere in the Scriptures. The meaning is not that judgment is to be pronounced in their favor because they are poor, or because they are orphans, for this would be to do what they had just been charged with as in itself wrong, accepting of persons; that is, showing favor on account of condition or rank, rather than on account of a just claim. The idea is, that the poor and the fatherless, having no natural protectors, were likely to be wronged or oppressed; that they had none to defend their claims; and that magistrates, therefore, as if they were their natural protectors, should see that their rights were maintained. See the notes at Isa 1:17.

Do justice to the afflicted and needy - See that justice is done them; that they are not wronged by persons of wealth, of power, and of rank. Such care does religion take of those who have no natural guardians. The poor and the needy - the widow and the fatherless - owe to the religion of the Bible a debt which no language can express.

Poole: Psa 82:2

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 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.

Haydock: Psa 82:1

A prayer against the enemies of God's Church.

Haydock: Psa 82:1

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

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

Gill: Psa 82:1

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,.... 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,.... 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 82:1

¹ sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.

² tn Or “presides over.”

³ tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.

⁴ sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).

⁵ sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).

NET Notes: Psa 82:2

¹ tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).

² tn Heb “and the face of the wicked lift up.”

NET Notes: Psa 82:3

¹ tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

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 judges do not do their duty, God whose authority is above them will take vengeance on them.

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 cause of the godly cannot be heard.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 82:1-8

1 The psalmist, having exhorted the judges,

5 and reproved their negligence,

8 prays God to judge.

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 particularly in punishing evil-doers, and protecting those that do well. Good princes and good judges, who mean well, are under Divine direction; and bad ones, who mean ill, are under Divine restraint. The authority of God is to be submitted to, in those governors whom his providence places over us. But when justice is turned from what is right, no good can be expected. The evil actions of public persons are public mischiefs.

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 both by princes and subjects (Psa 82:1): God stands, as chief director, in the congregation of the mighty, the mighty One, in coetu fortis - in the councils of the prince, the supreme magistrate, and he judges among the gods, the inferior magistrates; both the legislative and the executive power of princes is under his eye and his hand. Observe here, 1. The power and honour of magistrates; they are the mighty. They are so in authority, for the public good (it is a great power that they are entrusted with), and they ought to be so in wisdom and courage. They are, in the Hebrew dialect, called gods; the same word is used for these subordinate governors that is used for the sovereign ruler of the world. They are elohim. Angels are so called both because they are great in power and might and because God is pleased to make use of their service in the government of this lower world; and magistrates in an inferior capacity are likewise the ministers of his providence in general, for the keeping up of order and peace in human societies, and particularly of his justice and goodness in punishing evil-doers and protecting those that do well. Good magistrates, who answer the ends of magistracy, are as God; some of his honour is put upon them; they are his viceregents, and great blessings to any people. A divine sentence is in the lips of the king, Pro 16:10. But, as roaring lions and ranging bears, so are wicked rulers over the poor people, Pro 28:15. 2. A good form and constitution of government intimated, and that is a mixed monarchy like ours; here is the might one, the sovereign, and here is his congregation, his privy-council, his parliament, his bench of judges, who are called the gods. 3. God's incontestable sovereignty maintained in and over all the congregations of the mighty. God stands, he judges among them; they have their power from him and are accountable to him. By him kings reign. He is present at all their debates, and inspects all they say and do, and what is said and done amiss will be called over again, and they reckoned with for their mal-administrations. God has their hearts in his hands, and their tongues too, and he directs them which way soever he will, Pro 21:1. So that he has a negative voice in all their resolves, and his counsels shall stand, whatever devices are in men's hearts. He makes what use he pleases of them, and serves his own purposes and designs by them; though their hearts little think so, Isa 10:7. Let magistrates consider this and be awed by it; God is with them in the judgment, 2Ch 19:6; Deu 1:17. Let subjects consider this and be comforted with it; for good princes and good judges, who mean well, are under a divine direction, and bad ones, who mean ever so ill, are under a divine restraint.

II. A charge given to all magistrates to do good with their power, as they will answer it to him by whom they are entrusted with it, Psa 82:3, Psa 82:4. 1. They are to be the protectors of those who lie exposed to injury and the patrons of those who want advice and assistance: Defend the poor, who have no money wherewith to make friends or fee counsel, and the fatherless, who, while they are young and unable to help themselves, have lost those who would have been the guides of their youth. Magistrates, as they must be fathers to their country in general, so particularly to those in it who are fatherless. Are they called gods? Herein they must be followers of him, they must be fathers of the fatherless. Job was so, Job 29:12. 2. They are to administer justice impartially, and do right to the afflicted and needy, who, being weak and helpless, have often wrongs done them; and will be in danger of losing all if magistrates do not, ex officio - officially, interpose for their relief. If a poor man has an honest cause, his poverty must be no prejudice to his cause, how great and powerful soever those are that contend with him. 3. They are to rescue those who have already fallen into the hands of oppressors and deliver them. (Psa 82:4): Rid them out of the hand of the wicked. Avenge them of their adversary, Luk 18:3. These are clients whom there is nothing to be got by, no pay for serving them, no interest by obliging them; yet these are those whom judges and magistrates must concern themselves for, whose comfort they must consult and whose cause they must espouse.

III. A charge drawn up against bad magistrates, who neglect their duty and abuse their power, forgetting that God standeth among them, Psa 82:2, Psa 82:5. Observe, 1. What the sin is they are here charged with; they judge unjustly, contrary to the rules of equity and the dictates of their consciences, giving judgment against those who have right on their side, out of malice and ill-will, or for those who have an unrighteous cause, out of favour and partial affection. To do unjustly is bad, but to judge unjustly is much worse, because it is doing wrong under colour of right; against such acts of injustice there is least fence for the injured and by them encouragement is given to the injurious. It was as great an evil as any Solomon saw under the sun when he observed the place of judgment, that iniquity was there, Ecc 3:16; Isa 5:7. They not only accepted the persons of the rich because they were rich, though that is bad enough, but (which is much worse) they accepted the persons of the wicked because they were wicked; they not only countenanced them in their wickedness, but loved them the better for it, and fell in with their interests. Woe unto thee, O land! when thy judges are such as these. 2. What was the cause of this sin. They were told plainly enough that it was their office and duty to protect and deliver the poor; it was many a time given them in charge; yet they judge unjustly, for they know not, neither will they understand. They do not care to hear their duty; they will not take pains to study it; they have no desire to take things right, but are governed by interest, not by reason or justice. A gift in secret blinds their eyes. They know not because they will not understand. None so blind as those that will not see. They have baffled their own consciences, and so they walk on in darkness, not knowing nor caring what they do nor whither they go. Those that walk on in darkness are walking on to everlasting darkness. 3. What were the consequences of this sin: All the foundations of the earth (or of the land ) are out of course. When justice is perverted what good can be expected? The earth and all the inhabitants thereof are dissolved, as the psalmist speaks in a like case, Psa 75:3. The miscarriages of public persons are public mischiefs.

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 22:16., "the congregation of (the sons of) Israel," which God has purchased from among the nations (Psa 74:2), and upon which as its Lawgiver He has set His divine impress. The psalmist and seer sees Elohim standing in this congregation of God. The part. Niph . (as in Isa 3:13) denotes not so much the suddenness and unpreparedness, as, rather, the statue-like immobility and terrifying designfulness of His appearance. Within the range of the congregation of God this holds good of the elohim . The right over life and death, with which the administration of justice cannot dispense, is a prerogative of God. From the time of Gen 9:6, however, He has transferred the execution of this prerogative to mankind, and instituted in mankind an office wielding the sword of justice, which also exists in His theocratic congregation, but here has His positive law as the basis of its continuance and as the rule of its action. Everywhere among men, but here pre-eminently, those in authority are God's delegates and the bearers of His image, and therefore as His representatives are also themselves called elohim , "gods"(which the lxx in Exo 21:6 renders τὸ κριτήριον τοῦ Θεοῦ , and the Targums here, as in Exo 22:7-8, Exo 22:27 uniformly, דּיּניּא ). The God who has conferred this exercise of power upon these subordinate elohim, without their resigning it of themselves, now sits in judgment in their midst. ישׁפּט of that which takes place before the mind's eye of the psalmist. How long, He asks, will ye judge unjustly? שׁפט עול is equivalent to עשׂה עול בּמּשׁפּט , Lev 19:15, Lev 19:35 (the opposite is שׁפט מישׁרים , Psa 58:2). How long will ye accept the countenance of the wicked, i.e., incline to accept, regard, favour the person of the wicked? The music, which here becomes forte , gives intensity to the terrible sternness ( das Niederdonnernde ) of the divine question, which seeks to bring the "gods"of the earth to their right mind. Then follow admonitions to do that which they have hitherto left undone. They are to cause the benefit of the administration of justice to tend to the advantage of the defenceless, of the destitute, and of the helpless, upon whom God the Lawgiver especially keeps His eye. The word רשׁ ( ראשׁ ), of which there is no evidence until within the time of David and Solomon, is synonymous with אביון . דל with ויתום is pointed דל , and with ואביון , on account of the closer notional union, דל (as in Psa 72:13). They are words which are frequently repeated in the prophets, foremost in Isaiah (Isa 1:17), with which is enjoined upon those invested with the dignity of the law, and with jurisdiction, justice towards those who cannot and will not themselves obtain their rights by violence.

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 were the sons of Korah (Pss. 84-85, 87), David (Ps. 86), Heman (Ps. 88), and Ethan (Ps. 89). Asaph, Heman, and Ethan were musicians from the tribe of Levi who were contemporaries of David.

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 human judges, the judges that lived in every town in Israel. The human judges in Israel served as God's judicial representatives among His people. The Hebrew word translated "rulers" (NASB) or "gods" (NIV) is elohim (lit. strong ones). This word usually describes God in the Old Testament, but sometimes it refers to the strong ones in Israel, namely the human rulers or authorities (cf. 45:6; Exod. 21:6; 22:8-9). It does not refer to angels here (cf. Eph. 6:12) as the Syriac translators thought. This is clear from the context. It does not refer to the gods of the heathen either (cf. 1 Cor. 10:20).

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 proper judging was making sure the defenseless got justice. Israel's judges who should have been the wisest of the people were ignorant of the importance of fair judgment and the consequences of unfair judging. Consequently law and order, the foundations of life on the earth, were unstable.

82:6-7 God warned the unjust judges that they would suffer judgment themselves for their injustice.¹⁴⁹ God had appointed them as "gods" (i.e., individuals with power by God's authority). He had made them His sons in the sense of His representatives on earth. Nevertheless because they had not behaved as God who judges justly, they would die as mere men without honor as God's sons. They would die as all the other Israelites would.

Jesus' accusers charged Him with blasphemy when He claimed to be the Son of God (John 10:34). In replying to their accusation Jesus quoted verse 6 to remind them that God called Israel's judges His sons. His point was that it was not inappropriate for Him to call Himself the Son of God. Jesus, of course, is God's ultimate Judge of all humankind.

Introduction / Outline

JFB: Psalms (Book Introduction)

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 of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• 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 letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

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 nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 82 (Chapter Introduction)

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 this psalm to the time of David, and others to that of Hezekiah; but it is more probable that it was composed when Jehoshaphat reformed the courts throughout his kingdom. 2Ch 19:6, 2Ch 19:7

Poole: Psalms (Book Introduction)

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 being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 82 (Chapter Introduction)

THE ARGUMENT

This Psalm contains an admonition, either,

1. To the chief rulers of Israel, whether judges or kings, or their great council called the Sanhedrim. Or rather,

2. To all the rulers of the several nations of the world, to whom this word might come; as may be gathered, partly from the expressions here used, which are general, and not peculiar to the governors of Israel, and therefore not rashly and unnecessarily to be restrained; and partly from the last verse, where he mentions the whole earth and all nations as concerned in the contents of this Psalm.

The psalmist, exhorting and expostulating with the judges, Psa 82:1-4 , reproveth their want of judgment and negligence, Psa 82:5-7 , and prayeth the Lord to judge, Psa 82:8 .

Standeth as a judge, diligently to observe all that is said or done there; and to give sentence accordingly. The judge sits when he heareth causes, but standeth up when he giveth sentence. Or standing doth not note the posture, but only the being or presence of a person, as Isa 11:10 Dan 11:20 Joh 3:29 ; whence this Hebrew word is by some learned interpreters rendered is present , and by others, presideth , as this word is used, 1Sa 19:20 22:9 .

Of the mighty or, of the gods , as it is explained and expressed in the next clause; the singular number being here, as it is frequently elsewhere, put for the plural. By gods , or the mighty , he understands kings, or other chief rulers, who are so called, because they have their power and commission from God, and act as his deputies, in his name and stead, and must give an account to him of all their actions. And by their congregation he understands not a convention or assembly of such persons which seldom meet together, but either,

1. All congregations or assemblies of people in which magistrates sit to execute justice. Or,

2. All persons whatsoever of this high and sacred order or number; for the Hebrew word here rendered

congregation doth not always signify an assembly of persons met together in one place, but sometimes notes all the particular persons of or belonging to such a sort and body of men, though dispersed in divers places, as Psa 26:5 , I have hated the congregation of evil-doers , i.e. all evil-doers; Pro 21:16 , he shall remain in the congregation of the dead , i.e. shall be one of that number and state. See also Jos 22:20 Psa 74:19 . Some render it as it is in the Hebrew, in the congregation of God, in his own congregation, the noun being put for the pronoun, as is usual in the Hebrew text, i.e. in the conventions or tribunals of princes or rulers, which he rightly calls his, because their authority is wholly derived from him. But the former exposition seems more agreeable, both to the following words, and to the scope and whole body of the Psalm. Judgeth ; accurately observeth all their carriages, and passeth sentence upon them accordingly. Gods , i.e. judges and magistrates, who are called gods , below, Psa 82:6 Exo 12:12 12:28 , compared with Act 23:5 Psa 138:1 , and of whom this is expounded, Joh 10:34,35 .

MHCC: Psalms (Book Introduction)

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 written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 82 (Chapter Introduction)

(Psa 82:1-5) An exhortation to judges.

(Psa 82:6-8) The doom of evil rulers.

Matthew Henry: Psalms (Book Introduction)

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 Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 82 (Chapter Introduction)

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 penned primarily for the use of the magistrates of Israel, the great Sanhedrim, and their other elders who were in places of power, and perhaps by David's direction. This psalm is designed to make kings wise, and " to instruct the judges of the earth" (as Psa 2:1-12 and Ps. 10), to tell them their duty as (2Sa 23:3), and to tell them of their faults as Psa 58:1. We have here, I. The dignity of magistracy and its dependence upon God (Psa 82:1). II. The duty of magistrates (Psa 82:3, Psa 82:4). III. The degeneracy of bad magistrates and the mischief they do (Psa 82:2, Psa 82:5). IV. Their doom read (Psa 82:6, Psa 82:7). V. The desire and prayer of all good people that the kingdom of God may be set up more and more (Psa 82:8). Though magistrates may most closely apply this psalm to themselves, yet we may any of us sing it with understanding when we give glory to God, in singing it, as presiding in all public affairs, providing for the protection of injured innocency, and ready to punish the most powerful injustice, and when we comfort ourselves with a belief of his present government and with the hopes of his future judgment.

A psalm of Asaph.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

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 them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

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 called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 82 (Chapter Introduction)

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 and civil magistrates; according to Kimchi, it was written about the times of Jehoshaphat, who appointed new judges throughout the land; those that were before having been very corrupt, to whom he gave a charge agreeably to the purport of this psalm, 2Ch 19:5, but it seems rather to be written by Asaph, in the times of David, under a spirit of prophecy, and has respect to the times of Christ, when there was a great corruption among the judges and rulers of the Jews, both civil and ecclesiastic. The Syriac version calls it, "a reproof of the ungodly Jews"; our Lord cites a passage out of it in vindication of himself from their charge of blasphemy, Joh 10:34.