Psalm 82 says:
1 God presides in the great assembly;
he renders judgment among the “gods”.
2 How long will you defend the unjust
and show partiality to the wicked?
Who is "you" in this context?
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In Psalm 82, You are Angels [judges] - "children of the Most High" ( בְנֵ֖י עֶלְי֣וֹן ).
"A song of Asaph. God stands in the congregation of God; in the midst of [judges] He will judge." (מִזְמ֗וֹר לְאָ֫סָ֥ף אֱלֹהִ֗ים נִצָּ֥ב בַּֽעֲדַת־אֵ֑ל בְּקֶ֖רֶב אֱלֹהִ֣ים יִשְׁפֹּֽט)
How long will **you** judge unjustly and favor the wicked forever? (עַד־מָתַ֣י תִּשְׁפְּטוּ־עָ֑וֶל וּפְנֵ֥י רְ֜שָׁעִ֗ים תִּשְׂאוּ־סֶֽלָה )
"I said, "Angels you are children of the Most High - all of you." (אֲֽנִ֣י אָ֖מַרְתִּי אֱלֹהִ֣ים אַתֶּ֑ם וּבְנֵ֖י עֶלְי֣וֹן כֻּלְּכֶֽם)
Angels are [the] judges.
The Bible often used the word אֱלהִים (elhohim = literally "gods") in the sense of human judges. Here is a sample:
... etc. See also Judges 5:8, Ps 138:1, etc. This same theme is continued in the NT in places like 1 Cor 6:2, 3
Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? Do you not know that we will judge angels? How much more the things of this life!
Now, Ps 82 displays an interesting chiastic pattern:
God's Example in heaven
1 God presides in the divine assembly; He renders judgment among the gods:
Human courts follow the divine example
2 “How long will you judge unjustly and show partiality to the wicked? Selah
The actions of Justice
3 Defend the cause of the weak and fatherless; uphold the rights of the afflicted and oppressed.
4 Rescue the weak and needy; save them from the hand of the wicked.
5 They do not know or understand; they wander in the darkness; all the foundations of the earth are shaken.
Human courts follow the divine example
6 I have said, ‘You are gods/judges; you are all sons of the Most High.’
7 But like mortals you will die, and like rulers you will fall.”
God's Example in heaven
8 Arise, O God, judge the earth, for all the nations are Your inheritance.
Thus, the judges (elhohim = literally "gods") are the human judges who are encouraged to imitate divine justice in deciding cases.
The features of those "gods" show that they can and indeed have committed misjudgment and did not fulfil their duty of judges in a just way, practicing partiality and ignoring plight of the lowly and poor; for which reason they receive a reprimanding and rebuke from God. Thus, they cannot be angels, the bodiless intellectual substances ceaselessly praising and serving God, for it is impossible that angels may treat people with partiality and favouritism, to say nothing about giving no heed to the poor.
Martin Luther, I guess correctly, says that here human kings are referred to, who are invested with the authority of judgment over their subjects.
Interesting is how Jesus interprets this passage: He does not deny that He refers to Himself as "God", but seeing that this scandalises the Jews, tells them that David calls them "to whom God's word came as 'gods' and the Scripture is not abolished by this" (John 10:35); how wonderful! For Jesus gives the foundation and reason for why and how one can be a judge of human affairs: the foundation of judgment is truth, wisdom, which is not a human feature, but a divine feature in which men must participate in order to qualify for judging. Thus, good judges are such only in virtue of participating in divine feature of truth and wisdom and thus through this participation can be called "gods in virtue of participation in the divine uncreated feature of truth and wisdom - this is the meaning of the words that 'the word of God came to them'", just like a wire can become a source of light only through participation in electric current itself being not by nature the electric current, but only a participant in it by conducting it.
Now, seemingly Jesus reduces also Himself to such a "god in virtue of participation", but immediately He clearly separates from and puts Himself above such participatory gods by saying in continuation: "Say ye of him, whom the Father hath sanctified, and sent into the world, 'Thou blasphemest'; because I said, I am the Son of God?". Thus, He says that He is not in the class of "gods in virtue of receiving divine word", but somebody whom "Father has sanctified and sent", thus "has sanctified" here has a totally different semantics than the letting the humans participate in His (Father's) word, i.e. the Father's uncreated/divine features of wisdom and truth.
In fact, humans who, as creatures, possess a capacity to act not according to God's word and truth, but according to their own desires, are indeed sanctified by divine correcting word and it is this sanctification that makes them 'gods'. But from what could Logos Himself be sanctified when He was with the Father before the world was even made? (John 17:5) Perhaps Logos could be sanctified or cleansed from His self-will that could be different and worse than that of the Father (for "sanctification" means that worse is improved to a better and impure to purer)? A foolish blasphemy even to entertain such an outlandish thought that Logos' will differed from the Father's will, to the effect that when the Father decided to create the world through His Logos, the Latter needed to be coerced or persuaded by the Father, that is to say, "be sanctified" by the Father through this coercion and persuasion, for then the Logos would be coerced or invited to choose to comply with the Father's will and thus get sanctified. Outright absurdity!
To dispel possibility of such misjudgements, Jesus clearly states in the immediate sequel that He does the deeds of the Father, this giving Him a ground to assert: "the Father is in Me"; but to show that He is not just like any other human person who would comply with the Father's will and act accordingly, He adds: "and I am in the Father"; the parallel syntax of those two sentences indicates the same semantics of Father's and Son's mutual being in Each-Other to the effect that as Logos cannot do the Father's deeds without Father being in Him, absolutely similarly neither the Father can do any deed without the Son-Logos co-doing this deed together with Him. This He says elsewhere also, that His and the Father's deeds are always common deeds: "My Father works until now and I work" (John 5:17), that is to say, it is an ontological impossibility that Father acts separately from the Son or the Son separately from the Father.
Moreover, since we know and worship God in virtue of His deeds manifested to us (for otherwise "God" will be an empty thing totally unknown and unrelated to us, and as such also un-worshipped by us, for worship implies a notion of knowledge and understanding of what and whom you worship), and since those deeds are always and eternally done by both Father and the Son simultaneously, then we necessarily worship Both when we worship God.
Whom is God talking to in Psalm 82:2?
"You" refers to the human judges of Israel that make unjust Judgments and are rebuked.
Psalm 82:1-2,6-7 NASB
God stands in[b] the assembly of El; in the midst of the gods he renders judgment. 2 He says, “How long will you make unjust legal decisions and show favoritism to the wicked? 6 I thought, ‘You are gods; all of you are sons of the Most High. 7 Yet you will die like mortals; you will fall like all the other rulers.”
In this psalm, the Most High God speaks to the unjust judges on earth, mere men, and calls them “gods,” or elohím in the Hebrew, and he tells them to correct their legal practice. Because those judges fail in their duty, it becomes necessary for the Most High God to arise and judge the peoples of the earth.
God’s word was against them in adverse judgment. It was human gods like these, among the Jews, that caused Jesus to be put to death at the hands of the Romans.