Psalm 82:4
Deliver the poor and needy: rid them out of the hand of the wicked.
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EXPOSITORY (ENGLISH BIBLE)
(4) The poor and needy.—Better, The miserable (as in Psalm 82:8) and poor, a different word from “needy” in Psalm 82:3.

82:1-5 Magistrates are the mighty in authority for the public good. Magistrates are the ministers of God's providence, for keeping up order and peace, and particularly in punishing evil-doers, and protecting those that do well. Good princes and good judges, who mean well, are under Divine direction; and bad ones, who mean ill, are under Divine restraint. The authority of God is to be submitted to, in those governors whom his providence places over us. But when justice is turned from what is right, no good can be expected. The evil actions of public persons are public mischiefs.Deliver the poor and needy - That is, Deliver them from the power and the arts of those who would oppress and wrong them. This would not be showing them partiality; it would be simply doing them justice.

Rid them out of the hand of the wicked - Deliver, or Rescue them from their hands; that is, from their attempts to oppress and wrong them.

4. poor and needy—(Compare Ps 34:10; 41:1). These he recommends to the special care and protection of magistrates, because such are commonly neglected and crushed by men in higher place and power, and they are unable to right themselves. Deliver the poor and needy,.... From his adversary and oppressor, who is mightier than he, and draws him to the judgment seat; when it is not in his power to defend himself against him, and get out of his hands, unless a righteous judge will show a regard to him and his cause; and sometimes even an unjust judge, through importunity, will do this, as everyone ought, and every righteous one will:

rid them out of the hand of the wicked; this was what the poor widow importuned the unjust judge for, and obtained, Luke 18:3.

Deliver the poor and {c} needy: rid them out of the hand of the wicked.

(c) Not only when they cry for help, but when their cause requires aid and support.

EXEGETICAL (ORIGINAL LANGUAGES)
4. Rescue the weak and needy:

Deliver them out of the hand of the wicked.

Cp. Isaiah 1:17; Isaiah 10:1-2. Human authorities are God’s representatives to see that the weak and friendless have justice done them. See Exodus 22:22 ff.; Deuteronomy 10:17-18; Psalm 10:14; Psalm 10:18; Malachi 3:5 : and comp. the portrait of the ideal ruler in Psalm 72:12 ff.; Isaiah 11:3-4.Verse 4. - Deliver the poor and needy. The poor were terribly oppressed, and needed "deliverance" (see Job 29:12; Isaiah 1:17; Isaiah 3:14, 15; Isaiah 58:6; Micah 3:2, 3). Rid them out of the hand of the wicked; or, rescue them. The Passover discourse now takes a sorrowful and awful turn: Israel's disobedience and self-will frustrated the gracious purpose of the commandments and promises of its God. "My people" and "Israel" alternate as in the complaint in Isaiah 1:3. לא־אבה followed by the dative, as in Deuteronomy 13:9 ([8], ου ̓ συνθελήσεις αὐτῷ). Then God made their sin their punishment, by giving them over judicially (שׁלּח as in Job 8:4) into the obduracy of their heart, which rudely shuts itself up against His mercy (from שׁרר, Aramaic שׁרר, Arabic sarra, to make firm equals to cheer, make glad), so that they went on (cf. on the sequence of tense, Psalm 61:8) in their, i.e., their own, egotistical, God-estranged determinations; the suffix is thus accented, as e.g., in Isaiah 65:2, cf. the borrowed passage Jeremiah 7:24, and the same phrase in Micah 6:16. And now, because this state of unfaithfulness in comparison with God's faithfulness has remained essentially the same even to to-day, the exalted Orator of the festival passes over forthwith to the generation of the present, and that, as is in accordance with the cheerful character of the feast, in a charmingly alluring manner. Whether we take לוּ in the signification of si (followed by the participle, as in 2 Samuel 18:12), or like אם above in Psalm 81:9 as expressing a wish, o si (if but!), Psalm 81:15. at any rate have the relation of the apodosis to it. From כּמעט (for a little, easily) it may be conjectured that the relation of Israel at that time to the nations did not correspond to the dignity of the nation of God which is called to subdue and rule the world in the strength of God. השׁיב signifies in this passage only to turn, not: to again lay upon. The meaning is, that He would turn the hand which is now chastening His people against those by whom He is chastening them (cf. on the usual meaning of the phrase, Isaiah 1:25; Amos 1:8; Jeremiah 6:9; Ezekiel 38:12). The promise in Psalm 81:16 relates to Israel and all the members of the nation. The haters of Jahve would be compelled reluctantly to submit themselves to Him, and their time would endure for ever. "Time" is equivalent to duration, and in this instance with the collateral notion of Prosperity, as elsewhere (Isaiah 13:22) of the term of punishment. One now expects that it should continue with ואאכילהוּ, in the tone of a promise. The Psalm, however, closes with an historical statement. For ויּאכילהו cannot signify et cibaret eum; it ought to be pronounced ויאכילהו. The pointing, like the lxx, Syriac, and Vulgate, takes v. 17a (cf. Deuteronomy 32:13.) as a retrospect, and apparently rightly so. For even the Asaphic Psalm 77 and 78 break off with historical pictures. V. 17b is, accordingly, also to be taken as retrospective. The words of the poet in conclusion once more change into the words of God. The closing word runs אשׂבּיעך, as in Psalm 50:8, Deuteronomy 4:31, and (with the exception of the futt. Hiph. of Lamed He verbs ending with ekka) usually. The Babylonian system of pointing nowhere recognises the suffix-form ekka. If the Israel of the present would hearken to the Lawgiver of Sinai, says v. 17, then would He renew to it the miraculous gifts of the time of the redemption under Moses.
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