John Calvin Commentary Psalms 82

God sitteth in the assembly of God. It is unquestionably a very unfitting thing when those whom God has been pleased to invest with the government of humanity for the common good fail to acknowledge the purpose for which they have been exalted above others. Nor do they recognize by whose blessing they have been placed in such an elevated station. Instead of doing this, despising every principle of equity, they rule just as their own unrestrained passions dictate. They are so infatuated by their own splendor and magnificence that they imagine the whole world was made only for them. Besides, they think that it would detract from their elevated rank if they were to be governed by moderate counsel. And although their own folly is more than enough to urge them on in their reckless course, they, nevertheless, seek 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.”
Horace, Odes, Book 1, Ode 1.

“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.

So that the potentates of this world may not claim for themselves more than rightfully belongs to them, the prophet here erects a throne for God, from which he judges them all and represses their pride; something 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. However, their greatness so infatuates them that they are guilty of expelling and distancing him from their assembly by their vain imaginations, because they cannot bear to be subject to reason and laws.

Thus, the prophet's purpose was to mock the madness by which the princes of this world are bewitched, leaving God no place in their assembly. To overthrow more effectively 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 people, it is reflected from it with pre-eminent luster.

I grant, indeed, 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 context of the passage that this name of the Divine Being is applied to those who occupy the exalted station of rulers, which affords a unique manifestation of the majesty of God. This is just as Solomon, in Proverbs 2:17, calls marriage the covenant of God, due to the special sanctity by which that relationship is distinguished.

In the second clause of the verse, it does not matter 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 easiest and most natural. It implies that however much the rulers of the world may exalt themselves, they cannot in the least diminish God's authority by stripping him of his sovereignty over them. Nor can they divest him of the government of all things, which he will always retain as his inalienable prerogative. But here, and also a little later, the name gods is to be understood as judges, on whom God has impressed special marks of his glory. To apply it to angels is an idea too far-fetched to be seriously considered.

How long will you judge unjustly? Many suppose that God is introduced here as speaking, and that these are the words he utters from his throne of judgment. But I would rather consider the prophet himself as the speaker, who, to prepare for administering a rebuke, had spoken as he did in the first verse.

Kings may lift up their heads above the clouds, but they, like the rest of mankind, are under the government of God. Since this is the case, it is futile for them to arrogantly struggle for exemption from the obligations of reason. Yet this is what they do.

Although tyrants are among the most base of men and occupy their exalted station by detestable treason, yet if any servant of God has the courage to speak out against them, they immediately attempt to shelter themselves by appealing to the sacred name of God, as if a great wrong had been done to them.

Thus, while they persuade themselves that they are privileged with exemption from the law to which the rest of mankind is 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 uncontrolled license is enjoyed.

But once this principle is established, "That God rules among them," then a way is opened for the admission of divine truth. Accordingly, the prophet, after thus laying a foundation for his authority, freely denounces princes. He reproves the very gross vice of selling themselves to those who unrighteously oppress the poor and of being gained by bribes to pervert every principle of justice in their administration. He expressly names the wicked; for good men will never attempt to corrupt judges.

Moreover, there is a certain devilish frenzy that infatuates the princes of the world, leading them voluntarily to pay greater respect to wicked men than to the simple and innocent. Even supposing that the wicked remain inactive and make no effort to gain favor for themselves by flattery, fraud, bribery, or other artifices, yet those who rule are, for the most part, inclined by their own nature to the bad side. The reason the prophet upbraids them is that wicked men find more favor from them than the good and conscientious.

Determine the cause of the poor and the orphan. We are briefly taught here that a just and well-regulated government will be distinguished by maintaining the rights of the poor and afflicted. Through synecdoche, one part of equitable administration stands for the whole, for it cannot be doubted that rulers are obligated to observe justice toward all people without distinction.

But the prophet, very appropriately, represents them as appointed defenders of the miserable and oppressed, both because such people need the assistance of others, and because they can only obtain this when rulers are free from greed, ambition, and other vices. The purpose, therefore, for which judges bear the sword is to restrain the wicked and thus prevent violence from prevailing among people, who are so inclined to become disorderly and outrageous.

As people increase in strength, they become proportionally more audacious in oppressing the weak; and therefore, rich people seldom resort to magistrates for help, except when they happen to quarrel among themselves. From these remarks, it is very obvious why the cause of the poor and needy is primarily commended to rulers here; for those who are exposed as easy prey to the cruelty and injustices of the rich need the assistance and protection of magistrates no less than the sick need the aid of a physician.

If the truth were deeply fixed in the minds of kings and other judges—that they are appointed as guardians of the poor, and that a special part of this duty involves resisting the wrongs done to them and repressing all unrighteous violence—perfect righteousness would become triumphant throughout the whole world.

Anyone who does not consider it beneath them to defend the poor, instead of allowing themselves to be swayed by favoritism, will focus only on what is right. We may further learn from this passage that although magistrates may not be asked for help, they are considered guilty of negligence before God if they do not, of their own accord, help those who need their intervention.

When iniquity openly prevails, and when, because of it, sighs and lamentations are heard everywhere, it is futile for them to pretend they cannot redress wrongs unless complaints are made to them. Oppression itself utters a sufficiently loud cry; and if the judge, sitting on a high watchtower, seems to take no notice of it, he is plainly warned here that such connivance will not go unpunished.

They know not, neither do they understand. After reminding princes of their duty, the Psalmist complains that, due to their infatuation, his admonition is ineffectual and that they refuse to receive wholesome instruction. Indeed, even though the whole world is shaken to its foundations, they nevertheless continue thoughtless and secure in neglecting their duty.

He chiefly denounces and condemns their madness, which is shown in this: although they see heaven and earth involved in confusion, they are no more affected by the sight than if the care of humanity's interests did not belong to them, though they are, in a special way, the chosen and appointed guardians of it.

I stated a little earlier that what chiefly deprives them of understanding is this: because they are dazzled by their own splendor and perversely shake off every yoke, no religious considerations can incline them to moderation. All sound knowledge and wisdom must begin with giving God the honor He is due and submitting to be restrained and governed by His word.

The last clause of the verse, Although all the foundations of the earth are moved, is almost universally understood by interpreters in a different sense from the one I have given it. They explain it as implying that the greatest of all calamities in the world is when princes neglect to carry out the duties of their office, for it is the observance and prevalence of justice that constitutes the foundation on which the fabric of human society rests.

Thus, according to them, the meaning is that the world is undermined and overthrown by the unjust tyranny of princes. I am far from rejecting this interpretation; but, as I have already hinted, I am more inclined to think that the text here condemns the monstrous stupidity of judges, who can remain indifferent and unmoved while witnessing the horrible confusion of civil society—indeed, even the very earth shaken to its foundations.

I have said, You are gods. God has invested judges with a sacred character and title. The prophet concedes this, but at the same time, he shows that this will offer no support or protection to wicked judges. He does not introduce them as speaking of the dignity of their office. Instead, anticipating the style of reasoning they would be inclined to adopt, he replies, “If you appeal to your dignity as an argument to shield you, this boasting will be of no use to you; indeed, you are deceiving yourselves by your foolish confidence, for God, in appointing you his substitutes, has not divested himself of his own sovereignty as supreme ruler.

Again, he would have you remember your own frailty as a means of stirring you to carry out with fear and trembling the office entrusted to you.” This verse may also be viewed as addressed by God himself to rulers, intimating that, in addition to investing them with authority, he has bestowed upon them his name.

This interpretation seems to agree with the language of Christ in John 10:34, where he speaks of those as called gods to whom the word of God came. The passage, however, may be appropriately interpreted as follows: I grant that you are gods, and the sons of the Most High. But this does not materially alter the meaning.

The point is simply to teach that the dignity with which judges are invested can offer no excuse or plea for them to escape the punishment their wickedness deserves. The government of the world has been committed to them with the clear understanding that they themselves must also one day appear at the judgment seat of heaven to give an account.

The dignity, therefore, with which they are invested is only temporary and will pass away with the fashion of this world. Accordingly, it is added in the 7th verse, But you shall die as men. You are armed with power, as if to say, to govern the world; but you have not for that reason ceased to be men, and so you are still subject to mortality.

The last clause of the verse is translated by some commentators, You shall fall like one of the princes; but in my opinion, this is incorrect. They think that it contains a threat of the violent death that would happen to these unrighteous judges, corresponding to the sentiment of these lines from a pagan poet:—

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

“Few kings and tyrants go down to Pluto, the son-in-law of Ceres, without being put to a violent death, before they have completed the ordinary term allotted to mortal life.” That translation is forced and not what the words naturally suggest; I have no doubt that princes are here compared to the obscure and common people.

The word one signifies any of the common people. Forgetting themselves to be men, the great ones of the earth may flatter themselves with illusory hopes of immortality, but they are here taught that they will be forced to face death just as other men are. Christ, to rebut the slander with which the Pharisees charged him, quoted this text (John 10:34–35):

Jesus answered them, “Is it not written in your law, ‘I said, You are gods’? If he called them gods to whom the word of God came—and Scripture cannot be broken—do you say of him whom the Father has sanctified and sent into the world, ‘You blaspheme,’ because I said, ‘I am the Son of God’?”

By these words, Christ did not mean to place himself in the same category as judges. Instead, he argues from the lesser to the greater: if the name of God is applied to God’s officers, it much more appropriately belongs to his only begotten Son, who is the express image of the Father, in whom the Father’s majesty shines, and in whom the whole fullness of the Godhead dwells.