Interpretation of Psalm 82's "Elohim" as Judges

Psalm 82 opens with the declaration, "God presides in the great assembly. He judges among the gods" (Psalm 82:1 LEB) ^[3]. This verse introduces a divine judgment scene where God confronts those referred to as "gods" (elohim). The central interpretive question of Psalm 82 revolves around the identity of these "gods" and the nature of their judgment.

The immediate context of Psalm 82 reveals God's indictment of these "gods" for their unjust rule. Verse 2 asks, "How long will you judge unjustly, and show partiality to the wicked?" (Psalm 82:2 LEB) ^[2]. This is followed by a call for righteous judgment: "Judge on behalf of the helpless and the orphan; provide justice to the afflicted and the poor" (Psalm 82:3 LEB) ^[1]. The psalm thus presents a divine critique of earthly authority figures who fail to uphold justice.

Many interpreters understand the term elohim in Psalm 82:1 as referring to human judges or civil magistrates ^{[5, 6, 10]}. This interpretation is supported by the context of the psalm, which directly addresses issues of justice, partiality, and the treatment of the vulnerable ^{[1, 2]}. John Gill, a Baptist commentator, notes that "civil magistrates or judges are meant by Elohim, or the gods, as in Psa 82:1" ^[5]. He further explains that God constituted these individuals as judges and magistrates, investing them with an office that earned them this title ^[9]. Similarly, the Jewish scholar Abraham Ibn Ezra interprets Elohim in Exodus 21:6 as "those who establish God’s laws in the land," meaning judges ^[10]. Matthew Henry, a Nonconformist commentator, states that the psalm is "calculated for the meridian of princes' courts and courts of justice," primarily for the magistrates of Israel ^[6]. He emphasizes that God "judges among the gods, the inferior magistrates" ^[12].

The Hebrew word shophet, often translated as "judge," refers to a magistrate or ruler, particularly those who governed Israel between Joshua and Saul ^[4]. These judges held their office for life, but it was not hereditary ^[4]. The use of elohim to refer to human authorities is not unique to Psalm 82. For instance, in Exodus 21:6, the Septuagint translates elohim as "to God," but Gill interprets it as referring to civil magistrates ^[5]. Tyndale House notes that in 1 Samuel 2:25, the Hebrew elohim can mean "God" or "the judges," and some ancient translations render it as "judges" ^[11]. The plural verb used with elohim in 1 Samuel 2:25 also suggests a plural subject, which would align with the interpretation of human judges ^[11].

The idea that God stands in the "congregation of God" (Psalm 82:1) is interpreted by Keil & Delitzsch as God standing within "the congregation of (the sons of) Israel," which God has chosen ^[8]. In this context, God's appearance is one of censure and admonition towards those who hold authority within this congregation ^[8]. The psalm serves as a divine charge to these earthly rulers, reminding them of their duty to administer justice righteously ^{[6, 7]}.

The psalm's message is a powerful reminder that even those in positions of power are accountable to a higher authority. God, as the supreme judge, oversees all earthly courts and councils ^[12]. The "gods" in Psalm 82 are not divine beings in the same sense as the one true God, but rather human rulers who are called "gods" because they represent God's authority on earth ^[9]. Their failure to uphold justice is a direct affront to God's own character and law. The psalm concludes with a warning of their mortality, emphasizing that despite their elevated title, they will die like mere mortals (Psalm 82:7). This underscores the temporary and accountable nature of their power.

Sources

Psalms “Psalms 82:3 (LEB) — Judge on behalf of the helpless and the orphan; provide justice to the afflicted and the poor.”
Psalms ““How long will you judge unjustly, and show partiality to the wicked?” Selah. -- Psalms 82:2”
Psalms “God presides in the great assembly. He judges among the gods. -- Psalms 82:1”
Easton's Bible Dictionary “Easton's Bible Dictionary: Judge — (Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. "The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult ”
Exodus (Baptist/Reformed) “John Gill on Exodus 21:6: Then his master shall bring him unto the judges,.... To Elohim, to God, to the judgment seat of God, according to the Septuagint; to some person or persons to inquire of God what is to be done in such a case; but this seems needless, since it is here declared: no doubt civil magistrates or judges are meant by Elohim, or the gods, as in Psa 82:1, and so Jarchi interprets it of the house of judgment, or sanhedrim, the court that had convicted the servant of theft, and had sold him to him, it was proper he should acquaint them with it, have their opinion about it; and es”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 82 (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 (Sa2 23:3), and to tell them of their faults as Psa 58:1. We have here, I. The dignity of magistracy and ”
Psalms (Baptist/Reformed) “John Gill on Psalms 82 (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, Ch2 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 ”
Psalms (Lutheran) “Keil & Delitzsch on Psalms 82:1: 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. ”
Psalms (Baptist/Reformed) “John Gill on Psalms 82:6: I have said, ye are gods,.... In the law, Exo 21:6 or they were so by his appointment and commission; he constituted them judges and magistrates, invested them with such an office, by which they came to have this title; see Rom 13:1, and so our Lord interprets these words, that they were gods "to whom" the word of God came, which gave them a commission and authority to exercise their office, Joh 10:35, or rather "against whom" it came, pronouncing the sentence of death on them, as in Psa 82:7, to which the reference is; declaring, that though they were gods by office,”
Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 21:6: THEN HIS MASTER SHALL BRING HIM UNTO GOD. The term Elohim (God) means those who establish God’s laws in the land. 107 That is, elohim means judges. It is customary for the judges to sit in the gate of a city that has doors and a bolt. To the door or the door-post means that what Scripture deals with in this verse is to be performed before those who sit in the gate.”
1 Samuel (Protestant academic) “Tyndale House on 1 Samuel 2:25: 2:25 God (or the judges; Hebrew ’elohim): The Hebrew verb translated mediate is plural here, and when ’elohim means “God,” it often appears with a singular verb. In addition, some ancient translations render ’elohim as “judges” here. If that is the correct translation, then the judges would mediate for the guilty party in a common human court. However, many Hebrew scholars believe that ’elohim should never be translated “judges.” If this is the case, in what sense could God mediate for the guilty party? Possibly Eli considered the court verdict to come directly ”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 82:1: 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”

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