God sitteth in the assembly of God. [1] 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 Proverbs 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.

Footnotes

1 - Horsley translates the first verse thus: -- "God standeth in the assembly; God, in the midst of the gods, giveth sentence." On which he has the following note: -- "In what assembly? The assembly of his holy angels. The Psalmist, I think, poetically imagines the celestial court assembled for the business of this review of the proceedings of the earth's judges, and God, in the midst of his angels, taxing their iniquity, and awarding their punishment."

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 Psalm 82:6. In Exodus 21:6; Exodus 22:8-9, Exodus 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 John 10:34-35. The idea is, that they were the representatives of the divine sovereignty in the administration of justice. Compare Romans 13:1-2, Romans 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.

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.

"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.

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, Psalm 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, Psalm 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 Exodus 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, Proverbs 8:15 so the Targum,
"in the midst of the judges of truth he judges.''
(a) "in congregatione Dei", Pagninus, Cocceius, Gejerus, Michaelis; so Vatablus, Junius & Tremellius, Piscator, Ainsworth.

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.

Before the great Judge, the judges of the earth are rebuked, exhorted, and threatened. (Psalm 82:1-8)
congregation--(Compare Exodus 12:3; Exodus 16:1).
of the mighty--that is, of God, of His appointment.
the gods--or, "judges" (Exodus 21:6; Exodus 22:9), God's representatives.

God comes forward and makes Himself heard first of all as censuring and admonishing. The "congregation of God" is, as in Numbers 27:17; Numbers 31:16; Joshua 22:16., "the congregation of (the sons of) Israel," which God has purchased from among the nations (Psalm 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 Isaiah 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 Genesis 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 Exodus 21:6 renders τὸ κριτήριον τοῦ Θεοῦ, and the Targums here, as in Exodus 22:7-8, Exodus 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, Leviticus 19:15, Leviticus 19:35 (the opposite is שׁפט מישׁרים, Psalm 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 Psalm 72:13). They are words which are frequently repeated in the prophets, foremost in Isaiah (Isaiah 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.

Standeth - To observe all that is said or done there. Mighty - Kings or chief rulers. By their congregation he understands all persons whatsoever of this high and sacred order. Judgeth - Passes sentence upon them. The gods - Judges and magistrates are called gods, because they have their commission from God, and act as his deputies.