The text here seems unlike any other in the Bible. Like other Psalms from the pen of Asaph, this 82nd Psalm offers a revelation practical to any search for truth about life in the mystery of God. On the surface the few verses teach that there are other gods than God, but that God is the only God. The word gods here is a euphemism. Straightforwardly the writer makes clear that the individuals, commonly identified in the mass as mankind, are gods in the sense of nature gods. Human beings can be gods. (Note the difference here in the lower case ‘g’ in gods – as human, and the singular most high God is identified in capitalization.)
It is firmly noted in Scripture that God is invisible, and no person has seen him at any time. (John 1:18) This can only mean that when persons talked with God, even “face to face,” there must be a special meaning. At the close of the Pentateuch we read: And there arose not a prophet . . . like unto Moses, whom the Lord knew face to face. (Deuteronomy 34:10) God used whomever he wished to do his work on earth. When he did, the recipient knew he or she had been ministered to by a direct authoritative diplomat possessing more than natural powers. Such a god-like representation was not understood by Manoah, father of Samson. (Judges 13:16) Believing he had seen God, Manoah believed he would die – according to Scripture. His wife, perhaps better instructed, but also logical in parabolic course, noted that he was alive, so get over it. (Judges 13:22-23) The messenger was likely an Angel of the Lord, so served like a god, a divine representative. From all this we may extrapolate that God uses his selected servants to serve in his place. Angels or men/women, or even an animal in the experience of Balaam, are identifiable in obedience to the context of the moment. There is no doubt that all this theology, becoming reality in human context, sounds far-fetched to humanists. It is so extra-terrestrial that even those who believe it are limited in its understanding and application. The ways of God are beyond natural laws, but may be touched in those laws – to the point of miracle. If some persons choose to do so, they may mimic the divine by interrupting the laws of nature which are vital to the scientific structure. We interrupt gravity when we catch falling balls. Galileo told only part of the story in his marvelous contribution to the science of nature. Laws may be given pause without being denied.
Those who do not believe in God, or any God involvement in their objectives, may face those who stand in the place of God for any service that advances the kingdom of God. Asaph admitted that some of these human-god representatives will die (Psalm 82:7), so proving they are no more than demigods. No matter, they mean to serve God, sometimes in his place, for the one who shall inherit all nations. That this man/god is sometimes right and sometimes wrong is not the point. The point is that he can interrupt the laws of nature (science) for good or ill. We are only human, but that is much. The image of God remains as something to be reckoned with, but confounded with the problem of depravity. The humanist calls the condition a flaw of the race. The Bible calls it sin. The mixture of good and evil makes even the education of mankind, and everything else we do, something of a conundrum solved only in redemption from God.
One must range a bit to gain understanding. Analysts are discovering that the methodologies for finding sustainability in the economic world may not fit in with principles developed at great cost in resources and human intellect to discover. Just about the time they are in place, they may no longer serve. Writers in various fields, including the best in business, are pressing the point. Values are becoming more important even to profit-seekers. The sustainer for mankind is found in the study of God’s redeeming care. In all things there appears to be a way, but applications do not sustain themselves without morality and values that are well identified and followed. Solutions, to hold, must be found in righteousness (which includes service to mankind), and love for all (which drives the community with equity and service) – so to respect the creation of God’s image in mankind. In these factors there may be found sustainability for the good life. History suggests, we have not been able to do what must be done to gain effective life balance. *Mark W. Lee, Sr. — 2016, 2020