Psalms 82:2 · Bible study
Psalms 82:2 Commentary: The Charge Against Unjust Judges
Hebrew · 11 what the commentators say
Meaning in one sentence
Psalm 82:2: God confronts human judges for partiality. Study the Hebrew idiom 'accept persons,' the context, and the call to justice.
Research Summary
- Meaning: God accuses human judges of persistent injustice and partiality toward the wicked, calling them to account.
- Key words: 'lift up' (H5375), 'face' (H6440), 'wicked' (H7563), forming the idiom 'accept the persons of the wicked'.
- Main debate: The historical occasion (Jehoshaphat vs. Hezekiah vs. general) and the precise identity of the 'gods' in the broader psalm.
- Theological theme: God's sovereignty over human authority and his demand for impartial justice, especially for the vulnerable.
- Best use: Teaching on biblical leadership, social justice, and the accountability of those in power.
Translation Comparison
BSB Berean Standard Bible 2020
“How long will you judge unjustly and show partiality to the wicked? Selah
WEB World English Bible 2000
“How long will you judge unjustly, and show partiality to the wicked?” Selah.
KJV King James Version 1769
How long will ye judge unjustly, and accept the persons of the wicked? Selah.
ASV American Standard Version 1901
How long will ye judge unjustly, And respect the persons of the wicked? [Selah
YLT Young's Literal Translation 1898
Till when do ye judge perversely? And the face of the wicked lift up? Selah.
Darby Darby Bible 1890
How long will ye judge unrighteously, and accept the person of the wicked? Selah.
Douay-Rheims Douay-Rheims Bible 1899
O God, who shall be like to thee? hold not thy peace, neither be thou still, O God.
Translations in other languages (10 available)
¿ Hasta cuándo juzgaréis injustamente, y aceptaréis las personas de los impíos? ( Selah.)
Até quando julgareis injustamente, e favoreceis a aparência dos perversos? (Selá)
Jusques à quand jugerez-vous avec iniquité,
Wie lange wollt ihr unrecht richten und die Person der Gottlosen vorziehen? ( Sela.)
Hoe lang zult gijlieden onrecht oordelen, en het aangezicht der goddelozen aannemen? Sela.
Fino a quando giudicherete ingiustamente, e avrete riguardo alle persone degli empi? Sela.
Dokądże będziecie niesprawiedliwie sądzić, a osoby niezbożników przyjmować? Sela.
Боже! Не премолчи, не безмолвствуй и не оставайся в покое, Боже,
說：你們審判 不秉公義，徇 惡人 的情面，要到 幾時呢？（細拉）
How long will you go on judging falsely, having respect for the persons of evil-doers? (Selah.)
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 82:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Psalm 82:2 places a sharp accusation in God's mouth: 'How long will you judge unjustly, and accept the persons of the wicked?' Barnes notes that the Hebrew literally says 'lift up the faces of the wicked', an idiom showing favoritism based on rank, wealth, or relationship. Keil and Delitzsch describe it as 'inclining to accept, regard, favour the person of the wicked.' The Cambridge Bible for Schools and Colleges connects the phrase to the frequent Old Testament command for strict impartiality, citing Leviticus 19:15 and Deuteronomy 1:17. Calvin argues that the psalmist warns judges that they must render account to the Supreme Judge. The word 'Selah' likely marks a musical pause, giving the accusation weight and the accused time to consider. The commentators agree: God charges Israel's leaders with persistent injustice, and the 'Selah' underscores the gravity of the question. No defense is offered.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse clearly condemns unjust judgment and partiality toward the wicked, and calls judges to recognize their accountability to God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'accept the persons of the wicked' | All commentators agree it denotes showing partiality or favoritism in judgment, especially toward the powerful or wealthy. | Some see it as a general warning against favoritism; others connect it specifically to bribery or corruption in Israel's judiciary. |
| Identity of the 'gods' in Psalm 82 | The consensus is that they are human judges and rulers, acting as God's representatives in Israel. | A minority reading (not in supplied sources but historically present) interprets them as angelic beings or divine council members. The supplied commentaries uniformly support the human interpretation. |
| Historical setting of the psalm | Scholars agree that it addresses a time of corrupt leadership in ancient Israel. | Calvin mentions Kimchi's suggestion of Jehoshaphat's era and Dr. Morison's suggestion of Hezekiah's era. Others see it as a general psalm applicable to any age of injustice. |
| Meaning of 'Selah' | It is a technical term, likely musical or liturgical, indicating a pause or emphasis. | Some see it as a direction to raise the volume, others as a reflective interlude. There is no settled single meaning. |
Historical & Cultural Context
Psalm 82 opens with a vision of God presiding 'in the great assembly' and 'judging among the gods.' Keil and Delitzsch identify the 'congregation of God' as the congregation of Israel (Numbers 27:17). The term 'gods' (Elohim) for human judges reflects their role as God's representatives in judgment, rooted in Exodus 21:6 and 22:8. Calvin mentions that Kimchi thought the psalm arose in the days of Jehoshaphat, referencing 2 Chronicles 19:5-7; Dr. Morison suggested Hezekiah's reign, when corruption had returned after reforms (2 Chronicles 29:30). The question 'How long?' echoes prophetic calls, Exodus 10:3 to Pharaoh, 1 Kings 18:21 to a wavering Israel, implying a pattern of sin. The Law repeatedly demands impartial justice: Exodus 23:6-8 forbids denying justice to the poor; Leviticus 19:15 commands judging neighbors in righteousness; Deuteronomy 1:17 says 'the judgment is God's.' The 'Selah' is a technical musical term, probably indicating an interlude or emphasis. In the psalm's courtroom setting, God confronts those entrusted with his justice and demands an account.
Textual Notes
The consulted sources note no significant textual variants for Psalm 82:2. The Hebrew text is stable across manuscripts, and the ancient translations (LXX, Syriac, Targum) agree on the reading. The Douay version in the supplied data appears to be from a different passage (perhaps Psalm 83?) and does not represent a variant for this verse.
Reception History
Jewish interpreters like Kimchi and Aben Ezra read Psalm 82:2 as a rebuke to corrupt judges, linking it to specific periods in Israel's history (e.g., the reign of Jehoshaphat). Christian commentators from Calvin to Barnes have used it as a warning to all authorities that they are accountable to God for their judgments. The verse has been cited in sermons on social justice and the duties of magistrates. Its place in the Psalter as a psalm of Asaph ties it to the prophetic tradition of calling leaders to repentance. Throughout church history, this passage has reminded believers that God examines every human court and demands righteousness.
Preaching This Verse
Three-point outline
- The Accuser: God himself presides over human courts, holding them accountable (v.1).
- The Accusation: Judges have shown partiality to the wicked, lifting their faces instead of judging righteously (v.2).
- The Appeal: The following verses (3, 4) call for a return to defending the weak, the fatherless, and the oppressed.
Five-point outline
- The seat of ultimate authority: God stands in the assembly (v.1).
- The persistent question: 'How long?' points to chronic sin, not a one-time failure (v.2a).
- The specific sin: 'accept the persons of the wicked', a Hebrew idiom for favoritism (v.2b).
- The musical pause: 'Selah' forces a moment of silence for reflection.
- The expected response: defend the poor and fatherless, deliver the needy (v.3, 4).
Illustration hooks
- A judge in a small town who regularly rules in favor of wealthy landowners because of campaign contributions and social pressure.
- A school principal who disciplines children differently based on their parents' status or influence in the community.
- A church deacon board that gives preferential treatment to a prominent member's building project while ignoring the needs of a struggling single parent.
Questions your congregation is asking
- Why is showing partiality so natural to us, even when we know it is wrong?
- How do I resist the pull to favor the powerful in my own circles of influence?
- What does it look like to 'fear God' rather than people when making decisions?
Leading a Discussion
Psalm 82:2 confronts a universal temptation: treat people differently based on their status. In a world where power and wealth often sway judgment, this verse calls us back to God's standard of impartial justice. The Hebrew idiom 'lift up the face' means to grant favor or acceptance, often to the undeserving. This question from God is not seeking information, it is an indictment.
Discussion questions
- Read Psalm 82:1, 4. What is the scene being described in v.1, and who are the 'gods'?
- The phrase 'accept the persons of the wicked' appears in several translations. What does the literal Hebrew tell us about the nature of this sin?
- Why do you think 'Selah' appears at the end of v.2? How does it affect the reading of the passage?
- How does the Old Testament law (e.g., Deuteronomy 1:17, Leviticus 19:15) define impartial justice? Why is this so important to God?
- In your daily life, at work, in church, in family, where are you most tempted to show partiality?
- How can we cultivate a healthy fear of God that overrides the fear of people's opinions?
- What would it look like for your community to more faithfully 'defend the weak and the fatherless' today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 10:3 | Moses and Aaron went in to Pharaoh, and said to him, “This is what Yahweh, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before me? Let my people go, that they may serve me. |
| Exodus 23:6 | “You shall not deny justice to your poor people in their lawsuits. |
| Exodus 23:7 | “Keep far from a false charge, and don’t kill the innocent and righteous; for I will not justify the wicked. |
| Leviticus 19:15 | “‘You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your neighbor in righteousness. |
| Deuteronomy 1:17 | You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of man, for the judgment is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.” |
| I Kings 18:21 | Elijah came near to all the people, and said, “How long will you waver between the two sides? If Yahweh is God, follow him; but if Baal, then follow him.” The people didn’t say a word. |
| II Chronicles 19:7 | Now therefore let the fear of Yahweh be on you. Take heed and do it; for there is no iniquity with Yahweh our God, nor respect of persons, nor taking of bribes.” |
| Job 34:19 | He doesn’t respect the persons of princes, nor respect the rich more than the poor, for they all are the work of his hands. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws a sharp warning: to “lift up the faces” of the wicked is to encourage them in their oppressions. The word Selah calls a pause — mark this, you do it, and you will suffer severely for it.
Barnes' Notes on the Bible Protestant 1832
Barnes points out that the verse describes the judges’ actual prevailing character at the time, not a hypothetical failing. He highlights the Hebrew phrase "lift up the faces" to mean favoritism based on rank, wealth, or personal ties—a partiality that perverted justice outright.
Calvin's Commentaries Reformed 1564
Calvin points out that this psalm confronts rulers who, blinded by pride, assume they can act without restraint. The psalmist first warns them they must answer to the supreme Judge above all earthly authority, then, seeing they reject correction, calls on God to step in and demonstrate His own justice.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary draws attention to the musical pause inserted at this point, which intensifies God’s question and allows the corrupt judges time to answer, though they remain silent. It also stresses that the law requires strict impartiality, condemning favoritism toward the poor just as harshly as favoritism toward the rich.
Geneva Bible Notes Reformed 1599
How long wil ye iudge vniustly, and accept the persons of the wicked? Selah.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the speaker as Christ himself, rebuking the Jewish rulers of his day. He sees the verse as a direct indictment of their long history of unjust judgments, including rejecting John the Baptist, condemning Jesus, and persecuting believers while favoring the wicked.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains the phrase "accept the persons" by its literal Hebrew meaning, "lift up the faces," signifying raising someone from dejection to favor. This act grants communion and acceptance based not on merit but on God's gracious choice.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch identifies the "gods" in this scene as human judges and rulers who hold authority as God's delegates and bearers of His image. God stands motionless and terrifying among them, not to commend but to censure: He demands to know how long they will judge unjustly and favor the wicked, and He commands them to defend the weak and helpless.
Lange's Commentary Reformed 1857
Lange insists this psalm is not a general warning but a prophetic announcement of actual divine judgment against unjust human judges. He argues the "gods" are Israelite rulers, not angels or foreign kings, because Scripture calls them Elohim as God's representatives. Their death will be like ordinary mortals, not a fall from immortality.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry points out that magistrates are called "gods" in Scripture because they serve as God's representatives to maintain justice and order. Yet God Himself presides over their councils and judges their decisions, reminding them that their authority is subordinate to His and must be exercised with wisdom and courage.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that when the psalmist says "How long," he is speaking directly for God to unjust judges. The word "Accept" means handing down a verdict based on personal favor or affection toward the person on trial, not on the facts of the case.