John Calvin Commentary Psalms 82:1

"God standeth in the congregation of God; He judgeth among the gods." — Psalms 82:1 (ASV)

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.