Why does God refer to humans as "gods" in Psalm 82:6? Text of Psalm 82:6 “I said, ‘You are gods; you are all sons of the Most High.’” The Range of the Hebrew Term “Elohim” The plural noun ’ĕlōhîm appears more than 2,300 times in the Hebrew Bible. Context determines whether it refers to the one true God (Genesis 1:1), pagan deities (Exodus 18:11), angelic beings (Psalm 8:5; cf. Hebrews 2:7), or human rulers functioning as God’s earthly representatives (Exodus 22:8–9). Psalm 82:6 falls into this last category. Hebrew regularly uses plural forms to express majesty or office; hence ’ĕlōhîm can describe those who wield delegated divine authority without implying literal deity. Immediate Literary Context: Psalm 82 as a Courtroom Scene Psalm 82 opens with God “presiding in the divine assembly; He renders judgment among the gods” (v. 1). Verses 2–4 indict “gods” who pervert justice, show partiality to the wicked, and oppress the poor. Verses 6–7 proclaim both their exalted office (“You are gods”) and their mortality (“you will die like men”). Verse 8 then calls on Yahweh to rise and judge the earth. The psalm contrasts the perfect Judge with corrupt human judges who will be de-throned. Human Judges Commissioned as ‘Gods’ Exodus 21:6 and 22:8–9 direct litigants to appear “before God,” a phrase most English versions footnote as “before the judges.” Likewise, Deuteronomy 1:17; 16:18–20; 2 Chronicles 19:6–7 teach that judging is God’s work entrusted to humans. By calling magistrates ’ĕlōhîm, Scripture underscores that justice is divine in origin and that rulers bear heavy accountability. Jesus’ Authoritative Citation (John 10:34–36) When accused of blasphemy for claiming equality with the Father, Jesus answered, “Is it not written in your Law, ‘I have said you are gods’? If he called them gods to whom the word of God came—and Scripture cannot be broken—what about the One whom the Father sanctified and sent into the world?” His argument hinges on (1) the inerrancy of Psalm 82, (2) the fact that mere humans were once called ’ĕlōhîm, and (3) the a fortiori logic that the divinely commissioned Messiah may rightly identify Himself as God’s Son. Far from endorsing polytheism, Jesus affirms monotheism while exposing His critics’ inconsistent hermeneutic. The Image of God and Delegated Authority Genesis 1:26–28 teaches that humans bear God’s image and are to “rule” over creation. Psalm 8:5–6 echoes this: “You made him a little lower than the angels and crowned him with glory and honor.” Judges, kings, prophets, and, in the New Covenant, Spirit-indwelt believers (1 Peter 2:9; Revelation 1:6) exercise derived authority. Psalm 82:6 highlights this dignified yet derivative status—exalted title, finite essence. Monotheism and the Absolute Uniqueness of Yahweh Isaiah 43:10; 44:6–8; 45:5 repeatedly assert, “I am God, and there is no other.” Scripture never blurs the ontological gulf between Creator and creature. The title ’ĕlōhîm applied to humans in Psalm 82 is functional, not essential. They participate in God’s work of judgment but remain creatures subject to death. Ancient Near-Eastern Background and Biblical Polemic Ugaritic tablets from Ras Shamra describe an assembly of gods under El. Psalm 82 subverts that idea: the “divine council” is not a pantheon but a courtroom where the one sovereign Yahweh arraigns earthly rulers. Archaeology thus illuminates the polemical force of the psalm—Israel’s God demotes all pretenders. Patristic and Reformation Witness Justin Martyr (Dialogue 124), Irenaeus (Against Heresies III.6.1), and Augustine (On the Psalm 82) take the “gods” as judges. Calvin writes, “God so deigns to distribute His power as not to relinquish His own rights.” Historic Christianity has therefore read Psalm 82 monotheistically and christocentrically. Refutation of Misapplications Psalm 82:6 does not teach that humans become gods in essence (contra Mormon or New Age theosis). Nor may rulers claim unaccountable sovereignty. The verse spotlights human responsibility under divine law and warns that corruption invites divine judgment. Practical Implications for Believers Today 1. Justice is sacred; to pervert it is to invite God’s wrath. 2. Positions of leadership are stewardship, not entitlement. 3. All humans, however exalted, face death and judgment (Hebrews 9:27). 4. Only the risen Christ, “the Righteous Judge” (2 Timothy 4:8), offers final vindication and eternal life. Conclusion God calls human magistrates “gods” in Psalm 82:6 to highlight their delegated authority, derived from the one true God, and to warn them that failing their mandate invites condemnation. The verse magnifies divine justice, affirms human dignity and accountability, and, as interpreted by Jesus, ultimately points to the unique, incarnate Son who fulfills perfect judgment and offers salvation. |
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