Exposition - Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
TITLE AND SUBJECT. A Psalm of Asaph. This poet of the
temple here acts as a preacher to the court and to the magistracy. Men who do
one thing well are generally equal to another; he who writes good verse is not
unlikely to be able to preach. What preaching it would have been had Milton
entered the pulpit, or had Virgil been an apostle.
Asaph's sermon before the judges is now before us. He speaks
very plainly, and his song is rather characterised by strength than by
sweetness. We have here a clear proof that all psalms and hymns need not be
direct expressions of praise to God; we may, according to the example of this
psalm, admonish one another in our songs. Asaph no doubt saw around him much
bribery and corruption, and while David punished it with the sword, he resolved
to scourge it with a prophetic psalm. In so doing, the sweet singer was not
forsaking his profession as a musician for the Lord, but rather was practically
carrying it out in another department. He was praising God when he rebuked the
sin which dishonoured him, and if he was not making music, he was hushing
discord when he bade rulers dispense justice with impartiality.
DIVISION. The Psalm is a whole and needs no formal division.
Verse 1. God standeth in the congregation of the mighty. He
is the overlooker, who, from his own point of view, sees all that is done by the
great ones of the earth. When they sit in state he stands over them, ready to
deal with them if they pervert judgment. Judges shall be judged, and to justices
justice shall be meted out. Our village squires and country magistrates would do
well to remember this. Some of them had need go to school to Asaph till they
have mastered this psalm. Their harsh decisions and strange judgments are made
in the presence of him who will surely visit them for every unseemly act, for he
has no respect unto the person of any, and is the champion of the poor and
needy. A higher authority will criticise the decision of petty sessions, and
even the judgments of our most impartial judges will be revised by the High
Court of heaven. He judgeth among the gods. They are gods to other men, but
he is GOD to them. He lends them his name, and this is their authority for
acting as judges, but they must take care that they do not misuse the power
entrusted to them, for the Judge of judges is in session among them. Our puisne
judges are but puny judges, and their brethren who administer common law will
one day be tried by the common law. This great truth is, upon the whole, well
regarded among us in these times, but it was not so in the earlier days of
English history, when Jeffries, and such as he, were an insult to the name of
justice. Oriental judges, even now, are frequently, if not generally, amenable
to bribes, and in past ages it was very hard to find a ruler who had any notion
of justice apart from his own arbitrary will. Such plain teaching as this psalm
contains was needful indeed, and he was a bold good man who, in such courtly
phrases, delivered his own soul.
Verse 2. How long will ye judge unjustly and accept the
persons of the wicked? It is indirectly stated that the magistrates
had been unjust and corrupt. They not only excused the wicked, but even decided
in their favour against the righteous. A little of this is too much, a short
time too long. Some suitors could get their claims settled at once, and in their
own favour, while others were wearing out their lives by waiting for an
audience, or were robbed by legal process because their opponents had the
judge's ear: how long were such things to be perpetuated? Would they never
remember the Great Judge, and renounce their wickedness? This verse is so
grandly stern that one is tempted to say, "Surely an Elijah is here." Selah. This gives the offenders pause for consideration and
Verse 3. Defend the poor and fatherless. Cease to do evil,
learn to do well. Look not to the interests of the wealthy whose hands proffer
you bribes, but protect the rights of the needy, and especially uphold the
claims of orphans whose property too often becomes a prey. Do not hunt down the
peasant for gathering a few sticks, and allow the gentlemanly swindler to break
through the meshes of the law. Do justice to the afflicted and needy. Even they can claim
from you as judge no more than justice; your pity for their circumstances must
not make you hold the scales unfairly: but if you give them no more than
justice, at least be sure that you give them that to the full. Suffer not the
afflicted to be further afflicted by enduring injustice, and let not the needy
long stand in need of an equitable hearing.
Verse 4. Deliver the poor and needy: rid them out of the
hand of the wicked. Break the nets of the man catchers, the legal
toils, the bonds, the securities, with which cunning men capture and continue to
hold in bondage the poor and the embarrassed. It is a brave thing when a judge
can liberate a victim like a fly from the spider's web, and a horrible case when
magistrate and plunderer are in league. Law has too often been an instrument for
vengeance in the hand of unscrupulous men, an instrument as deadly as poison or
the dagger. It is for the judge to prevent such villainy.
Verse 5. They know not, neither will they understand. A
wretched plight for a nation to be in when its justices know no justice, and its
judges are devoid of judgment. Neither to know his duty nor to wish to know it
is rather the mark of an incorrigible criminal than of a magistrate, yet such a
stigma was justly set upon the rulers of Israel. They walk on in darkness. They are as reckless as they are
ignorant. Being both ignorant and wicked they yet dare to pursue a path in which
knowledge and righteousness are essential: they go on without hesitation,
forgetful of the responsibilities in which they are involved, and the punishment
which they are incurring. All the foundations of the earth are out of course. When
the dispensers of law have dispensed with justice, settlements are unsettled,
society is unhinged, the whole fabric of the nation is shaken. When injustice is
committed in due course of law the world is indeed out of course. When
"Justices' justice" becomes a byword it is time that justice dealt with
justices. Surely it would be well that certain of "the great unpaid" should be
paid off, when day after day their judgments show that they have no judgment.
When peasants may be horsewhipped by farmers with impunity, and a pretty bird is
thought more precious than poor men, the foundations of the earth are indeed
sinking like rotten piles unable to bear up the structures built upon them.
Thank God we have, as an almost invariable rule, incorruptible judges; may it
always be so. Even our lesser magistrates are, in general, most worthy men; for
which we ought to be grateful to God evermore.
Verse 6. I have said, ye are gods. The greatest honour was
thus put upon them; they were delegated gods, clothed for a while with a little
of that authority by which the Lord judges among the sons of men. And all of you are children of the Most High. This was
their ex-officio character, not their moral or spiritual relationship.
There must be some government among men, and as angels are not sent to dispense
it, God allows men to rule over men, and endorses their office, so far at least
that the prostitution of it becomes an insult to his own prerogatives.
Magistrates would have no right to condemn the guilty if God had not sanctioned
the establishment of government, the administration of law, and the execution of
sentences. Here the Spirit speaks most honourably of these offices, even when it
censures the officers; and thereby teaches us to render honour to whom honour is
due, honour to the office even if we award censure to the officer bearer.
Verse 7. But ye shall die like men. What sarcasm it seems!
Great as the office made the men, they were still but men, and must die. To
every judge this verse is a memento mori! He must leave the bench to
stand at the bar, and on the way must put off the ermine to put on the shroud. And fall like one of the princes. Who were usually the
first to die: for battle, sedition, and luxury, made greater havoc among the
great than among any others. Even as princes have often been cut off by sudden
and violent deaths, so should the judges be who forget to do justice. Men
usually respect the office of a judge, and do not conspire to slay him, as they
do to kill princes and kings; but injustice withdraws this protection, and puts
the unjust magistrate in personal danger. How quickly death unrobes the great.
What a leveller he is. He is no advocate for liberty, but in promoting equality
and fraternity he is a masterly democrat. Great men die as common men do. As
their blood is the same, so the stroke which lets out their life produces the
same pains and throes. No places are too high for death's arrows: he brings down
his birds from the tallest trees. It is time that all men considered this.
Verse 8. Arise, O God, and judge the earth. Come thou Judge
of all mankind, put the bad judges to thy bar and end their corruption and
baseness. Here is the world's true hope of rescue from the fangs of tyranny. For thou shalt inherit all nations. The time will come when
all races of men shall own their God, and accept him as their king. There is one
who is "King by right divine, "and he is even now on his way. The last days
shall see him enthroned, and all unrighteous potentates broken like potter's
vessels by his potent sceptre. The second advent is still earth's brightest
hope. Come quickly, even so, come, Lord Jesus.
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. Asaph, who has written so much in the previous
Psalms of the coming of Christ in the flesh, now speaks of his second coming to
judgment. Josephus Maria Thomasius. 1649-1713.
Verse 1. God standeth. He is said to stand, because
of his immutability, his power, his abiding presence, and also because of his
promptness in act, to decide for the right, and to help the poor, as he did S.
Stephen. But one commentator draws a yet deeper lesson from the word
stand. He reminds us that it is for the judge to sit, and for the
litigants or accused to stand; as it is written, Moses sat to judge the
people: and the people stood by Moses from the morning until the
evening. Ex 18:13. It is then a solemn warning for judges to remember, that
whatever cause is before them is God's cause, since right and wrong are at stake
in it, and that by acquitting the guilty, or condemning the innocent, they pass
sentence against God himself. Albertus Magnus, Le Blanc, and Agellius, quoted
by Neale and Littledale.
Verse 1. God standeth in the congregation of the mighty, or,
of God. These words are exegetical, and help to illustrate what he had
said before: God standeth in the congregation of God. What is that? Why
he judgeth as supreme amongst the judges of the world. He stands not as a
cipher, or a bare spectator, but he himself makes one amongst them.
1. He judgeth actively amongst them. We look upon men, and
think the judgment is theirs, but it is God that exerciseth judgment amongst
2. Passively, he is so in the midst of these earthly gods, that
if they do unjustly he will execute justice on them, and judge the judges of the
world; for though they be great, yet there is a greater than they, to whom they
must shortly give an account. Thomas Hall. 1659-60.
Verse 1. In the congregation. Rulers must understand that
they are not placed over stocks and stones, nor over swine and dogs, but over
the congregation of God: they must therefore be afraid of acting against God
himself when they act unjustly. Martin Luther.
Verse 2. And accept the persons of the wicked. The last
clause exemplifies one of the most peculiar Hebrew idioms. The combination
usually rendered respect persons in the English Bible, and applied to
judicial partiality, means literally to take (or take up)
faces. Some suppose this to mean the raising of the countenance, or
causing to look up from dejection. But the highest philological authorities are
now agreed, that the primary idea is that of accepting one man's face or person
rather than another's, the precise form of expression, though obscure, being
probably derived from the practice of admitting suitors to confer with governors
or rulers, face to face, a privilege which can sometimes only be obtained by
bribes, especially, though not exclusively, in oriental courts. Joseph
Verse 3. It is said of Francis the First, of France, that
when a woman kneeled to him to beg justice, he bade her stand up; for, said he,
Woman, it is justice that I owe thee, and justice thou shalt have; if thou beg
anything of me, let it be mercy. A happy place and people surely, where justice
(as it seemeth), was not extorted, but dropt as kindly as honey from the comb;
where there was no sale of offices, no exchanging of fees, no subtleties of
delay, no trucking for expedition, no making snares of petty and penal statutes:
where Justice had scales in her hand, not to weigh gold, but equity: where
judges and magistrates were as Noah's ark, to take in weary doves, and as the
horns of the altar, for oppressed innocency to betake himself unto; where
lawyers, advocates, pleaders, did not call evil good, or good evil, bitter
sweet, etc., where plaintiffs and accusers did not inform or persecute through
malice, envy, or for advantage; where subordinate officers durst not help potent
delinquents out of the briars, nor suffer poor men, tempest tossed in law, to
languish in their business within ken of harbour for want of giving a sop to
Cerberus, or sacrificing to the great Diana of expedition; where those setting
dogs, such as base, promoting informers, were not countenanced, and severely
punished upon any false, unjust, or malicious information. To close up all,
where the magistrate owed justice to the people, and paid it; where the people
begged for mercy and had it. William Price. 1642.
Verses 3-4. The touchstone of magistrates' justice is in the
causes and cases of the poor, fatherless, afflicted, and needy, who are
not able to attend long their suits of law, have no friends nor money to deal
for them; to whom, therefore, the mighty should be eyes to direct them, and a
staff to their weakness, to support and help them in their right. David
Verse 5. They know not, neither will they understand, etc.
Every judge must have in him (as Baldus actually said) two kinds of salt; the
first is sal scientiae, that he may know his duty; the second is sal
conscientiae, that he may do his duty. Such as fail in the first, are
censured here with a nescierunt, and non intellexerunt;
such as fall in the second, are branded here with an ambulant in
tenebris. The dangers upon this neglect of these duties are two: the one
concerning the whole commonwealth, All the foundations of the earth
are out of course; the other especially touching the private persons of the
judges, at the seventh verse, Ye shall die like men, and fall like one of the
princes, and after death comes judgment, Ps 82:8: Arise, O God, judge
the earth. Almighty God "standeth in the congregation of princes, and is
a judge among gods; "he sits Chief Justice in every session and assize, to mark
what matters pass, and how they pass, ready to judge those righteously, who
judge others unjustly, "giving wrong judgment, and accepting the persons of the
wicked." Ps 67:4 pros to krithrion tou yeou. Thus I have made the way plain
before you; God infinitely rich in mercy grant, that both I in speaking, and you
in hearing, may walk therein (as the blessed Apostle phraseth it, Ga 2:14) "with
a right foot." They know not, neither will they understand. That
is, they neither know God, who made them gods; nor yet understand
his law, which is a lantern to their feet, and a light to their paths. Or, as
Placidus Parmensis upon the place, --They neither consider how they that be
called gods, as commissioners and ministers of God, ought to judge
others; nor yet remember how they shall be judged themselves at the last day,
when "all the foundations of the world shall be moved, "and God himself shall
"arise to judge the earth." Or, they be so corrupt and abominable, that they
will neither learn what is their office from others, nor yet understand it by
themselves. Or briefly, to give that gloss (which fits best I think the text, I
am sure the time), Nescierunt quid facti, non intelexerunt quid juris;
they were both ignorant in the matter of fact, as not searching out the
cause; and ignorant in the matter of law, sitting (as Paul said of Ananias) to
give judgment according to the law, and yet commanding that which is contrary to
the law. The first concerns a good deal the jury, the second a great deal the
judges; in both are condemned, as the nurses of all confusions in a
commonwealth, ignorantia simplex, and affectata; simple ignorance,
when as they be so shallow that they cannot; affected ignorance, when as they be
so deep, that they will not understand what is right and reason. John Boys,
in "The Judge's Charge," 1618.
Verse 6. Ye are gods, etc. It is, of course, to civil
governors, especially those entrusted with the administration of justice, that
the prophet addresses this stern admonition. He calls them "the gods, "and "the
sons of the Most High." To the people of Israel this kind of appellation would
not seem over bold: for it was applied to judges in well known texts of the Law
of Moses. Thus, in the code of civil statutes delivered at Sinai, it is said,
Thou shalt not revile the gods, nor curse the ruler of thy
people. Ex 22:28. Nor is that the only instance of the kind. In two other
passages of the same code (Ex 21:6 22:8-9), the word which our translators have
rendered "the judges" is in the Hebrew, "the gods, "or "God." Since the ordinary
Hebrew word for God (Elohim) is almost always used in the plural form, it is
hard to say whether it ought to be rendered in these passages in the singular or
plural. The meaning is the same either way. It is a matter of indifference, for
example, whether the law in Ex 21:6, be rendered thus, His (the
bondman's) master shall bring him to the gods; or with the
Septuagint, his master shall bring him to the judgment seat of God.
(prosto krithrion tou Teou). In either
case the terms used are plainly meant to imply that the Majesty of God is
present in the place of judgment. As it is said of Solomon that he sat on the
throne of the LORD as King, 1Ch 29:23, so it may be said of every
magistrate that he sits in God's seat. God has put upon him a portion of his own
dominion and authority; and has ordained that he is to be obeyed, not for
wrath's sake only, but for conscience sake. The civil magistrate, in discharging
his high function, may justly claim to govern with a divine right. No one needs
to be told that this old doctrine of the divine right of rulers has been
woefully abused. Sycophantic divines have often made of it a flattering unction
for the care of princes; teaching them that they owed no obedience to the laws;
that they were responsible to none but God for their administration; that any
attempt on the part of the people to curb their tyranny, or to depose them from
their seats when milder measures failed, was rebellion against God whose
Viceregents they were. Even now, the same doctrine occasionally makes itself
heard from the pulpit and the press; and thus men attempt to subject the
consciences of the people to the caprices of tyrants. Let it be carefully
observed that the harp of Asaph lends no sanction to this "right divine of kings
to govern wrong." If the prophet testifies that princes are gods, he includes in
the honour the humblest magistrate. The elders administering justice in the gate
of Bethlehem, though their town be little among the thousands of Judah, sit in
God's seat as truly as King Solomon on his ivory throne in the porch of judgment
at Jerusalem. The common saying that "the divine right of kings is the divine
right of constables, "is a rough way of expressing a Bible truth. Let this be
borne in mind, and no one will allege Scripture in defence of royal claims to
indefeasible and irresponsible authority, or claim for such authority the
sanction of divine right. But while care ought to be taken to guard the divine
right of civl government from abuse, the right itself is not to be forgotten.
The state is an ordinance of God, having, like the family, its foundations in
the very constitution of human nature. The officers of the state, whether
supreme or subordinate, have a divine right to administer justice in the
community over which Providence has placed them. They who resort to the civil
magistrate for judgment, resort to the judgment seat of God; just as they who
resort to the Ministry of the Word resort to the Great Prophet of the Church.
Unless the magistrate had received a commission from God, he could not lawfully
bear the sword. To take the life of an unarmed fellow man, without a commission
from the Most High warranting the act, would be to commit murder. William
Verse 6. In his Lex Rex, Rutherford argues from this
psalm that judges are not the creatures of kings, to execute their pleasure, and
do not derive their power from the monarch, but are authorized by God himself as
much as the king, and are therefore bound to execute justice whether the monarch
desires it or no.
Verse 6. I have said, ye are gods. Princes and judges are
gods (Elohim), on the ground that unto them the word of God
came (Joh 10:35), constituting them such. Even here, where God is about
to pass sentence on them, he begins with recognizing their divinely appointed
dignity on which they presumed, as if giving them absolute power to do as they
pleased, right or wrong; forgetting that high office has its duties as
well as its dignities. Sonship is closely allied to kingship and
judgeship. These combined dignities, which by all others have been
abused, shall be realized in all their grandest ideal by the coming King, Judge,
and Son of the Most High (Ps 2:6-7,10-12.) A. R. Fausset.
Verse 6. I have said, ye are gods. As parasites in base
flattery and compliance with their pride, have vainly called some of them so,
and as some princes have most wickedly and blasphemously affected to be called,
yea to be adored, as gods, (God will take highest vengeance upon all those who
take his name upon them, or submit to it when given them), so God himself hath
put his own name upon magistrates, to mind them of their duty, or for a twofold
end: First, that being called gods, they should judge and rule as God doth, or
with a mind like God, free from the mixture of a private or passionate spirit,
and filled with a love to, and a delight in, impartial judgment and
righteousness. Secondly, that being called gods, all men might learn their duty,
freely to submit to them and duly to honour them; seeing any dishonour done to
them reflects upon God whose name they bear. Joseph Caryl.
Verse 6. Gods. It is not Jah or Jehovah, a
name of essence, but Eloah or Elohim, a name of
office that is given them. Thomas Gataker.
Verses 6-7. Ye are gods; there he considered their pomp and
dignity: But ye shall die like men; there he minds their end, that with
the change of his note they might also change countenance. He tells them their
honour, but withal their lot. In power, wealth, train, titles, friends, they
differ from others; in death they differ not from others. They are cold when
winter comes, withered with age, weak with sickness, and melt away with death,
as the meanest: all to ashes. All flesh is as grass, and all the glory of man
as the flower, 1Pe 1:24: the glory, that is, the best of it, but a
flower. No great difference, the flower shows fairer, the grass stands longer,
one scythe cuts down both. Beasts fat and lean, fed in one pasture, killed in
one slaughter. The prince in his lofty palace, the beggar in his lowly cottage,
have double difference, local and ceremonial height and lowness; yet meet at the
grave, and are mingled in ashes. We walk in this world as a man in a field of
snow; all the way appears smooth, yet cannot we be sure of any step. All are
like actors on a stage, some have one part and some another, death is still busy
amongst us; here drops one of the players, we bury him with sorrow, and to our
scene again: then falls another, yea all, one after another, till death be left
upon the stage. Death is that damp which puts out all the dim lights of vanity.
Yet man is easier to believe that all the world shall die, than to suspect
himself. Thomas Adams.
Verse 7. Ye shall die like men, etc. Even you which glisten
like angels, whom all the world admires, and sues and bows to, which are called
honourable, mighty and gracious lords, I will tell you to what your honour shall
come: first, ye shall wax old like others, then ye shall fall sick, like others,
then ye shall die like others, then ye shall be buried like others, then ye
shall be consumed like others, then ye shall be judged like others, even like
the beggars which cry at your gates: one sickens, the other sickens; one dies,
the other dies; one rots, the other rots: look in the grave, and shew me which
was Dives and which was Lazarus. This is some comfort to the poor, that once he
shall be like the rich; one day he shall be as wealthy, and as glorious as a
king: one hour of death will make all alike; they which crowed over others, and
looked down upon them like oaks, others shall walk upon them like worms, and
they shall be gone as if they had never been. Henry Smith.
Verse 7. Ye shall die like men, and fall like one of the
princes. The meditation of death would pull down the plumes of pride; thou
art but dust animated; shall dust and ashes be proud? Thou hast a grassy body,
and shall shortly be mowed down: I have said, ye are gods; but lest they
should grow proud, he adds a corrective: ye shall die like men; ye
are dying gods. Thomas Watson.
Verse 7. And fall like one of the princes. Tyrants seldom go
to their graves in peace. Most of the Caesars fell by the hands of the people,
q.d. If you be like tyrants in sin, expect to be like them in punishment;
as I cast them out of their thrones for their insolence and violence, so will I
cast you out, and you shall fall like one of these tyrannical princes. Thomas
1. Ye shall fall from the highest pinnacle of honour and
reputation. The place of magistracy, which knoweth you now, will know you no
more. One of the ancients, standing by Caesars tomb, crieth out, Ubi nunc
pulchritudo Caesaris? quo abiit magnificentia ejus? Where is now the
beauty; what is become of the magnificence; where are the armies now; where the
honours, the triumphs, the trophies of Caesar? All was gone when Caesar was
gone. You honours and your worships, your power, and your places, all die with
you, if not before you.
2. Ye fall from your greatest treasures and possessions. As ye
brought nothing into the world, so it is certain ye shall carry nothing out of
the world. 1Ti 6:7. Saladin, the mighty monarch of the east, is gone, and hath
carried no more along with him than ye see--i.e., a shirt hung up for that
purpose --said the priest that went before the bier.
3. Ye fall from all your friends and relations; when ye die,
they that were near and dear to you will leave you. George Swinnock.
Verse 7. Impressiveness is a leading characteristic
of the "death" or "fall" of "princes:" such incidents, from a variety of causes,
are most striking. But can the same remark be commonly made respecting the
decease of the children of poverty? Regard being had to the startling effect
which the demise of the potentate is calculated to produce, --has the departure
of the peasant, for example, in itself, the same tendency to beget
solemnity and awe, so that, even under this point of view, the peasant might be
justly affirmed to fall like one of the princes Indeed, if you think of
the outward circumstances attending his last moments; and then,
immediately afterwards, of those which belong to the close of the life of the
dweller in regal or stately halls, there would seem to be hardly any ground here
for instituting the slightest comparison: but I would have you to associate the
man, as he lies on the eve of dissolution, not with others, his superiors in
rank, in a similar case, but with himself, when, in the full vigour of
existence, he walked to and fro, and performed his own humble but laborious
share of this world's business; and, as you subsequently mark how the great
Destroyer has crushed all his energies, and left but a corpse behind, you will
surely admit that there is as wide a difference between the individual as he
was and as he is, as there can possibly be between the scenes at
the death beds, respectively, of princes and of the poor. Yes, and as
impressive a difference too; so that you have only to allow the
exhibition of the striking change to have its legitimate effect upon the mind,
and then, so far as that effect will be concerned, you may declare of the rural
labourer, that "he has fallen like one of the princes; "seeing
that he has given a lesson every whit as awakening and as emphatic in its
admonitions as could the other. Hugh B. Moffatt, 1861.
Verses 7-8. Your day is coming! The saints are raising the
loud cry of Ps 82:8, inviting Messiah, the true God, the Son of the Most High
(Joh 10:34), the Mighty One, the Judge and Ruler, to arise and take his
inheritance, for he is the heir of all things, and to be
the true Othniel, Ehud, Shamgar, Barak, Gideon, Tola, Jair, Jephthah, Samson,
and Samuel, who will judge, or govern and rule, a mismanaged earth. We
sing this song of Zion in his ears, urging him to come quickly; and we sing it
to one another in joyful hope, while the foundations of earth seem out of
course, because here we find Messiah the true Judge of a misgoverned
world. Andrew A. Bonar.
Verse 8. Arise, O God. A metaphor taken from the common
gesture of judges, whose usual manner is to sit while they are hearing of cases;
to arise and stand up when they come to give sentence. Thomas Gataker.
HINTS TO THE VILLAGE PREACHER
Verse 1. The sovereignty of God over the most powerful and
exalted. How that sovereignty reveals itself, and what we may expect from it.
Verse 1. The Lord's presence in cabinets and senates.
Verse 2. A common sin. Regard for the persons of men often
influences our judgment of their opinions, virtues, vices, and general bearing;
this involves injustice to others, as well as deep injury to the flattered.
Verse 3. A plea for orphans.
1. The characters of wicked princes.
(a) Ignorance: They know not.
(b) Wilful blindness: Neither will they, etc.
(c) Unrestrained perverseness: They walk on, etc.
consequences to others: All the foundations, etc.
(a) Of personal security.
(b) Of social comfort.
(c) Of commercial prosperity.
(d) Of national tranquillity.
(e) Of religious liberty; all are out of course. G. R.
Verse 5. (middle clause). A description of the
pilgrimage of presumptuous sinners.
Verse 6. Ye are gods. The passage in the Old Testament which
involves the doctrine of the divinity of Christ. J. P. Lange.
1. The invocation: Arise, etc.
2. The prediction: For thou shalt, etc. --G. R.
WORK UPON THE EIGHTY-SECOND PSALM
"The Beauty of Magistracy. An Exposition of Psalm 82." By
THOMAS HALL, B.D. 1659-60. (In SWINNOCK'S WORKS. Vol. 4. Nichol's Edition.)