Why Psalm 82 Is About Corrupt Rulers… And Why God Calls Them To Account
Alright, most people read the Bible like it’s a collection of comforting verses and distant miracles. Psalm 82 shatters that illusion. This is not a bedtime psalm. It’s a courtroom scene… cold, public, and terrifying… where God doesn’t whisper encouragement but stands up and starts naming names. The surprise isn’t that judgment happens. The surprise is who’s sitting in the defendant’s chair.
At first glance, it sounds almost mythic. God standing among “gods,” calling them out, warning them, sentencing them. So readers instinctively look up… angels, spirits, cosmic beings, anything safely removed from our world. But Psalm 82 doesn’t float in the clouds. It drags its targets down into the dust, into courtrooms and council chambers, into places where widows lose cases, and the powerful always seem to walk free.
That’s because Psalm 82 isn’t aimed at beings above us. It’s aimed at men over us… rulers who were handed God’s authority and used it like a personal weapon. Judges who wore God’s title but ignored God’s law. Leaders who thought the robe protected them, until God Himself stepped back onto the bench and called the whole system to trial.
Psalm 82: The Day God Put Earth’s Rulers on Notice
Right out of the gate, Psalm 82 sounds pretty strange to modern ears. God stands up in a room full of “gods.” He rebukes them, exposes them, and threatens them with judgment. Then He delivers the line that snaps the whole scene into focus: they are going to die like men.
That opening shock often pushes readers toward exotic explanations—angels, cosmic beings, hidden spiritual hierarchies. But when you slow down and let Scripture interpret itself, the picture that emerges is far more grounded and far more unsettling. Psalm 82 isn’t about beings above us.
It’s about men ruling over us—rulers, judges, and leaders who sit in God’s seat and rule in His name.
Elohim: A Plural Word Carrying Singular Authority
To understand Psalm 82, everything hinges on the Hebrew word elohim. Grammatically, it’s plural. Literally, it means “gods.” Yet throughout the Old Testament, when elohim refers to the God of Israel, it consistently governs singular verbs and adjectives. The language says “many,” but the meaning insists on one.
That grammatical tension isn’t a mistake. It signals unity with depth and complexity… a reality Christians later recognize as pointing toward the Trinity. One God. One authority. One Judge. But the Old Testament also uses elohim in another way. When it refers to pagan deities, the verbs turn plural too, emphasizing multiplicity and false power.
This double usage creates an important category: elohim can refer not only to the true God or false gods, but also to those who stand in God’s place by office, especially in judgment. In other words, the word can function representatively, not ontologically. Important distinction.
And that’s where courts enter the picture.
When Human Judges Wear God’s Title
The Law of Moses already prepares us for Psalm 82. In Exodus 21–22, legal disputes are repeatedly brought “before the elohim.” English translations often smooth this out to “judges,” but the Hebrew term is the same one used for God Himself. The context leaves no ambiguity… these are ordinary civil cases handled by human courts.
Exodus 22:28 makes the point unmistakable: “Thou shalt not revile the elohim, nor curse the ruler of thy people.” The parallelism matters. Elohim and “ruler” sit side by side, reinforcing that the term refers to human authorities acting in God’s name. These men are not divine by nature; they are divine by delegation. They administer God’s law, and when they judge faithfully, their verdicts carry His authority.
But borrowed authority comes with accountability.
God Takes the Bench in Psalm 82
Psalm 82 opens with courtroom imagery. God stands in the assembly and judges “among the gods.” What follows isn’t mystical or abstract… it’s sharply practical. The charges are familiar to anyone who has ever watched power rot.
“How long will you judge unjustly?” God asks. “Why do you show favoritism to the wicked?” The accusations keep piling up: failure to defend the poor, neglect of orphans, abandonment of the needy, protection of the violent. These aren’t angelic sins. They are judicial crimes.
Angels don’t run courts. Angels aren’t tasked with protecting widows or adjudicating property disputes. Those responsibilities belong to human rulers bound by covenant law. Psalm 82 reads like a prophetic lawsuit where God Himself steps behind the bench and calls His own magistrates to account for betraying their office.
Echoes of Deuteronomy, Not Heaven
The language of Psalm 82 mirrors the warnings of Deuteronomy almost word for word. Judges are commanded not to take bribes, not to show partiality, and not to crush the weak. “The judgment is the Lord’s,” Moses declares—but it is administered through human hands.
Psalm 82 is what happens when those hands become corrupt.
God does not abolish the office.
He judges the men who abuse it.
Think this has changed? Think again.
Jesus Removes All Doubt
If any uncertainty remains, Jesus Himself resolves it. In John 10, accused of blasphemy for calling Himself the Son of God, He quotes Psalm 82: “Is it not written in your law, ‘I said, Ye are gods’?” Then He explains exactly who those “gods” are: “those to whom the word of God came.”
That clarification is decisive. The “gods” are covenant office-holders entrusted with God’s law. Jesus’ argument depends on this reading. If Scripture can use God-language for flawed human judges because of their office, then calling the One whom the Father sanctified and sent “Son of God” is not blasphemy… it’s truth.
Jesus reads Psalm 82 as a rebuke of human magistrates, not angelic beings.
High Titles, Very Human Endings
Psalm 82’s warning lands hard: “I have said, Ye are gods… but ye shall die like men.” The contrast is intentional. These rulers were exalted by office, addressed as “sons of the Most High,” yet they remain mortal, fallen, and accountable.
Some note that the Hebrew hints at dying “like Adam,” underscoring their shared fallen condition. Whether that nuance is pressed or not, the meaning is clear. Titles do not shield from judgment. Authority does not cancel mortality. Corrupt rulers fall the same way ordinary men do.
Called gods.
Buried as men.
Sons by Office, Not by Nature
The “sons of the Most High” language fits perfectly within the covenant framework. Israel as a nation is called God’s son. Kings are called God’s sons. Judges share in that representative status. Sonship here describes function and vocation, not essence. It is about acting in God’s name, under God’s law, for God’s people.
And when that calling is betrayed, the son is summoned before the Father… not for honor, but for judgment.
Why the Divine Council Reading Misses the Mark
Some modern readings (like those rendered by my old friend Mike Heiser) import a cosmic “divine council” into Psalm 82, imagining spiritual beings ruling nations behind the scenes. But the psalm itself resists that move. The sins are judicial, the rebukes echo Israel’s law, and the resolution is God rising to judge the earth… not reorganizing the heavens.
Most importantly, Jesus’ own interpretation ties the passage directly to human recipients of the written Word. That settles the matter.
Psalm 82 is about rulers with robes, not angel wings.
Borrowed Authority, Final Judgment
The psalm ends with a plea: “Arise, O God, judge the earth.” When rulers fail, God does not abdicate. He intervenes. Human authority is real, but it is temporary. It is powerful, but it is never absolute. The issue of true justice is obviously still with us. Look at the headlines. Look at the corruption among today’s rulers and leaders. If you have been blessed with any sort of judicial power… beware.
Bottom line: God never left the courtroom and never will.
He watches.
He weighs.
And when justice collapses… He shows up, with a dustpan and broom.
