Psalm 82 (81):1Meaning & Commentary from the Church Fathers

Those among them who speak with integrity and shun deceit, who honor the roles of prophet, priest, or ruler, are recognized by God and included among His chosen. However, those who act unworthily of the respect granted to them are judged 'in the midst,' meaning in front of all creation; they are stripped of their dignity and brought to disgrace, as they succumb to wickedness despite being entrusted with authority. Such leaders face criticism from the prophet while also being urged towards righteousness.

The psalm further elucidates the term ‘gods’ in the following verses, affirming, “I said, Ye are gods, and all ye are children of the Most High; but ye shall die like men, and fall like one of the princes.” Within the assembly comprised of the children of the Most High, whom the Most High Himself proclaimed through Isaiah, “I have begotten sons and brought them up, but they have despised Me” (Isaiah 1:2), God stands. By “synagogue,” we denote the people of Israel, as this term is specifically employed in relation to them, even though they are also referred to as the Church. Conversely, the Apostles referred to our gathering as ekklesia instead of synagogue, either to highlight a distinction or to indicate a difference between the assembly from which the term synagogue originates and that of the Church derived from ekklesia. The word assembly is typically used concerning livestock, particularly flocks, whereas convocation refers more to human beings.

It is thus evident in which assembly of gods God has established His presence. The following consideration is whether we understand this standing to pertain to the Father, the Son, the Holy Spirit, or the Trinity, as each is God, yet the Trinity remains One God. The complexity of this matter lies in the reality that God's spiritual presence, which aligns with His divine nature, remarkably fills creation, a truth grasped by few and only partially understood: “If I ascend into heaven, Thou art there; if I descend into hell, Thou art there too.” Accordingly, it accurately reflects that God invisibly stands in the congregation of humanity, filling heaven and earth, as expressed by the Prophet (Jeremiah 23:24). He exists within His creation, as much as any human mind can comprehend, especially if one listens to His voice and rejoices in it. The psalm likely refers to a distinct occurrence concerning God's presence in this assembly. This idea of God's encompassing presence does not belong solely to the synagogue, nor does it fluctuate with time. Thus, God stood amid the assembly of the gods, signifying Him who declared, “I am sent only to the lost sheep of the house of Israel” (Matthew 15:24), and the intent behind this presence is to judge the gods.

As long as you unjustly judge, showing partiality toward the wicked (Psalm 80:2), it raises questions, just as in another place it asks, “How long will you be burdened by your hearts?” Who is the light of the heart until His coming? I gave the law, yet you consistently resisted; I sent prophets, and you treated them unjustly or even killed them. If those who neglected to speak against the injustices committed against God’s servants are unworthy of conversation, how long will you continue to act unjustly and favor the wicked? When the Heir appears, will He be slain? Did He not choose to humble Himself and take the form of a child? Did He not experience hunger and thirst as one in need? Did He not call out, “Learn from Me, for I am meek and lowly in heart?” (Matthew 11:29). Did He not willingly become poor, though rich, so that we might be made rich through His poverty? (2 Corinthians 8:9). Therefore, judge righteously on behalf of the orphan and the needy; uphold the cause of the humble and the afflicted (Psalm 80:3). Do not favor those who are wealthy and proud for their own sakes, but rather the One who humbles Himself for your benefit; declare His righteousness. Yet, they will harbor envy and plot against Him, exclaiming, “This is the Heir; let us kill Him, and the inheritance will be ours.” Deliver the poor and rescue the needy from the hand of the wicked (Psalm 81:4). This highlights that in the nation where Christ was born and unjustly condemned, many were culpable by their silence, yielding to the wicked and envious authorities who orchestrated His death. Of them, it is said, “Foolish dogs, they know not how to bark.” They reflect a reality where, “This is how the righteous perish, and no one takes it to heart.” He perished as far as those who sought to destroy Him could achieve, yet in seeking the lost, how could He not persevere through death? Those who are justly criticized for their actions, especially those who through deceit allowed such a wicked deed to occur, deserve rigorous condemnation, even more so for those who perpetrated the act maliciously.

Indeed, it applies fittingly to all: “They neither knew nor understood; they walk in darkness” (Psalm 81:5). Had they truly understood, they would not have crucified the Lord of glory (1 Corinthians 2:8). Others, had they known, would not have consented to free Barabbas and condemn Christ to crucifixion. Thus, a blindness has partially befallen Israel until the fullness of the Gentiles comes in; this blindness, through the crucifixion of Christ, will shake the very foundations of the earth. They have been shaken and will continue to be until the destined fullness of the Gentiles is realized. At the moment of the Lord’s death, “the earth shook, and the rocks were split” (Matthew 27:51). If we interpret “the foundations of the earth” as those flourishing in earthly abundance, it was indeed foretold that their beliefs and values would be unsettled—either in astonishment at how humility, poverty, and death were cherished and glorified in Christ, which they viewed as tragic, or in their awakening to pursue the values of His humility over worldly pursuits. Consequently, the foundations of the earth tremble; some marvel at this transformation while others experience a change in perspective. This aligns with the concept that we call the foundations of heaven those upon which the heavenly kingdom is based, established in the saints and the faithful, the foremost being Christ Himself, born of a virgin. As the Apostle states, “No man can lay any other foundation than that which is laid, which is Christ Jesus” (1 Corinthians 3:11), followed by the Apostles and Prophets, through whose authority the heavenly place is chosen, as he affirms to the Ephesians, “You are built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief cornerstone” (Ephesians 2:20). However, the kingdom of earthly happiness is rooted in pride, a condition which Christ’s humility directly rebuked, desiring to transform those He sought to elevate into children of the Most High, saying, “I said, Ye are gods, all ye are children of the Most High” (Psalm 80:6). However, “but ye shall die like men, and fall like one of the princes” (Psalm 80:7). He directed this message particularly to those who were not destined for eternal life, clarifying that though He promised heavenly happiness to all, due to the frailty of their humanity, they would surely die as men, and through their haughtiness, they would not be exalted but brought low like the devil. As if He were proclaiming, though your mortal days are fleeting and you will soon perish, this awareness will not lead to your correction; rather, like the devil, who, though he does not suffer physical death, falls due to his pride. The pride of the devil caused the corrupt and blind rulers of the Jews to covet the glory of Christ, which results in perceiving the humility of Christ crucified as something easily dismissed by those captivated by worldly perfection.

Therefore, to remedy this vice, it is proclaimed through the Prophet, “Arise, O God, and judge the earth” (Psalm 81:8). The earth trembled at Thy crucifixion; rise from the dead and adjudicate between the nations. What is meant by the earth? It refers to the ruin of those who cling to earthly desires or a reference to the very essence of worldly lust and pride in believers, or possibly the separation of the unfaithful, as they are cast away to perish. Thus, through His faithful members, whose citizenship is in heaven, He judges the earth and dismantles it among all nations. It is also significant to note that some manuscripts state, “For Thou shalt inherit among all nations.” This interpretation remains consistent, allowing both meanings to coexist. His inheritance arises from love, cultivated by His commands and grace, which in turn leads to the destruction of earthly desires.

Do you wonder why God walked with him? What was the call? “Adam, where are you?” (Gen. 3:9). He who had not fled from the standing God ultimately ran from the walking God. We have examined God in His standing and walking postures; now let us consider Him seated. When the depiction of God seated is presented, He is regarded as either a sovereign or a judge. As a sovereign, He is described in Isaiah: “I saw the Lord sitting on a high and exalted throne” (Isaiah 6:1). In this context, He is illustrated as the reigning king. As a judge, we read that “thrones are set up and books are opened” (see Dan. 7:9-10). Daniel conveys this notion. What does it imply? Thrones have been established, and the records are unfolded, meaning that the Lord, as judge, will sit and deliberate over all matters. The records, once sealed, are disclosed. Everything we do, say, or think—“for every word will be answered” (see Matthew 12:36)—is noted in God’s records. Some hold the belief that there are heavenly books chronicling our sins. I believe these books are our consciences, which will be unveiled to reveal who has committed what deeds. “There is nothing secret that is not made manifest” (see Matt. 10:26; Luke 12:2, etc.). Thus, thrones are established, and the records are opened. What is inscribed in my record is something I could not dare to share even with my brother or my friend. The angels are aware of my actions, the thrones are aware, the seraphim know; the Father, the Son, and the Holy Spirit are all aware. We have described God as one who stands with some, walks with others, judges as a king or a judge, and even rests with others. When temptation arises—though we may be holy, they still present trials—the Lord is with us even in rest. The psalmist inquires, “Arise, why sleepest thou, O Lord?” (Psalm 43:24). When the apostles were in the boat, tossed by the waves, the Lord was there resting with them. Hence, the boat was overwhelmed by the waves until they awakened Him. We have considered the four postures of God: some He stands with, others He walks with, others He sits with, and still others He may rest with. In any instance, He stirs and rises up. “God stood up in the hosts of gods.” Being called gods, God arises among them. In our various congregations, God assumes diverse postures: standing, sitting, walking, or resting. Though He remains unchanging in essence, He adapts to our varied conditions. Reflect on the honor bestowed upon humanity. “God stood up in the hosts of gods.” This title has been given to us so that the reward may likewise be granted to us. “In the midst of the gods He will judge.” As an emperor judges those in the midst of his army, so too will the gods be judged. The implications are sobering and grave. If He judges the gods, what shall be the outcome for the sinner?

However, Gregory the Theologian offers a different interpretation within his teachings on baptism.

Gregory, along with Basil, attributes these words to the second coming of Christ, during which the righteous will shine like the sun. In that time, God will be amongst the saved, regarded as gods and rulers, as He allocates the honors of paradise and makes distinctions as to who deserves what place of glory. Theodoret explains that since God is the ultimate judge, He entrusts humans with judgment, and thus, those empowered to judge may be termed gods, emulating the divine. The righteous Judge rebukes those who deliver unjust judgments and forewarns of His future righteous judgment.

Eusebius elaborates that God does not judge from a lofty position like earthly rulers but comes down to stand among those judged, appearing as one made truly human. In this context, gods will judge among the people. In His capacity as Christ, He will openly confront the judges, addressing their failings, as clearly outlined by Matthew in the twenty-third chapter, where He denounces the scribes and Pharisees as hypocrites. The Jewish understanding suggests that God became among the rulers, remaining invisible; hence, He will call them to account through the prophets when they govern unjustly.

As Origen notes, judgment belongs to those who live in vanity, with the scriptures stating that He will “judge among the nations.” To the saints, there shall not be judgment but distinction, for He will categorize them as a king on a day of joy, rewarding each according to their worthiness—some to rise in the resurrection like the sun, others resembling the moon, and some like the stars. Thus, He will establish a host of gods, elevating them above mere mortals, and determine which shall have the honor of the sun, which of the moon, and which of the stars.

Those who embody truthfulness and shun deceit, who uphold the roles of prophet, priest, or leader, are honored by God such that, as the Psalmist asserts, they join in this exalted company. Conversely, those who fail to live up to the honor bestowed upon them are judged publicly, stripped of their dignity and brought to disgrace, as they have allowed themselves to fall into wickedness despite their appointed responsibility. The prophet both admonishes such leaders and offers them guidance toward righteousness.

Defend the cause of the weak and the fatherless; maintain the rights of the afflicted and oppressed; rescue the weak and needy; deliver them from the hand of the wicked’ (Psalm 81:1-4). Therefore, dear friends, let your judgments align with God’s commandments. You are bound by the oath you have taken before Him, and the pursuit of justice compels this duty to which you have been called, lest the Lord, angered by your misconduct, unleash His righteous wrath upon you.

He hears not only every unjust word but also every unjust silence; no lawless pursuit or selfish avoidance escapes His notice; He will neither excuse negligence nor willful wrongdoing. If He corrects, who can challenge His correction? If He remains silent, who can endure the weight of His anger, which grows with the persistent inclination, and the sins of the unjust judge are laid upon the head of the biased voter? Protect yourselves, creators of earthly judgments, from this dread of divine judgment, and allow that very fear to be your salvation. Therefore, ‘let the fear of the Lord be upon you.’ This is ‘the beginning of knowledge’ (Proverbs 1:7) and will enable you to perceive the truth; it is ‘clean’ (Psalm 19:9) and will shield you from wrongdoing, transforming you into pure instruments of Divine Providence and the holy work of judgment. Embrace this fear and faith as you now vow to commit to the selection of worthy guardians for both private and public welfare. God, ‘giving judgment to the king and his righteousness to the king's son,’ may not withdraw His righteousness and mercy from the children of the kingdom of Russia forever, for ‘the Lord is our righteousness’ (Jeremiah 33:16). Amen.

The term ‘gods’ is employed for judges to acknowledge their divine appointment and the authority granted to them, which reflects the unique power of the One true God. As stated in the letters of Saint James, ‘One is (God) the Lawgiver and the Judge’ (James 4:12).

These judges were not alien to corruption, oppressing the vulnerable, including widows and orphans. Throughout history, Israel has seen such judges, as evidenced by the prophets' condemnations. During the early reign of David, such judges existed, lending credence to the belief that Asaph, a contemporary of David, authored this psalm, although it may have also been written later by one of his descendants. The Psalmist portrays the Lord, the Supreme Judge, as suddenly appearing among the unjust judges (in the assembly of gods), demanding accountability for their misuse of authority and offering judgment (to reason) (v. 1). In the assembly of gods, this refers to the gathering of judges.

The divinely inspired prophet David articulates the reasons for God's rejection of the Jews, warning that if we emulate their ways, we too may suffer the same fate, or worse (Theodoret). Deities serve as authorities to whom God’s power has been bestowed, yet only God is the Creator and the ultimate Judge of all. This stands as the greatest testament to God's love for humanity: that He, the Creator, has graciously bestowed His name upon creation. He is uniquely God. Those who uphold the truth and reject falsehood are honored by Him to the extent that He even dwells among their assembly; conversely, those who act unworthily of the honor bestowed upon them are judged openly before all creation (Chrysostom).