THEOSISAugustine of Hippo
This psalm, similar to others with analogous titles, is attributed either to its author or an interpretation of the same term, thereby alluding to the Synagogue represented by Asaph, as introduced in the first verse. It begins with the declaration that God stood in the assembly of the divine beings, as noted in Psalm 80:1. However, we do not interpret these "gods" as the deities of the nations or mere idols, but rather as referring to human beings; the psalm quickly clarifies this by stating, "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." In this context, the "synagogue" is understood as the people of Israel, a term fittingly chosen for them, even as they are also referred to as the Church.
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Conversely, the Apostles designated our gathering as "ekklesia," likely to differentiate between the assembly denoting Israel and that representing the Church's collective. The term assembly, associated typically with herds, especially flocks, stands in contrast to convocation, which relates to rational beings—humans.
Next, we must consider whether it is the Father, the Son, the Holy Spirit, or the Trinity collectively that is present in the assembly of the divine beings, while each is fully God and the Trinity is one God. The challenge arises in ascertaining this due to the transcendence of God's presence, which exists spiritually rather than physically in the created realm, understood fully by only a few, and even then, imperfectly. God is described as one who fills heavens and earth, as expressed through the Prophet, Jeremiah 23:24, indicating His omnipresence. This divine presence is not exclusive to the synagogue nor does it change through time; thus, it is given that God stands amidst the assembly of the mighty ones, particularly those of the house of Israel, for whom it is said, “I am sent only to the lost sheep of the house of Israel” (Matthew 15:24).
The psalm continues with the admonition against unjust judgments, citing, “As long as ye judge unrighteously, and receive the faces of the wicked” (Psalm 80:2). It raises the question of how long the hearts of the leaders would be burdened and blind to the truth until the light arrives. God, having delivered the law, was resisted; prophets were sent, yet dismissed or killed. How long would they ignore wrongdoing and support the wicked? The Heir of promises came silent as a child, experienced hunger and thirst, and urged, “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29). He became poor to enrich us through His poverty (2 Corinthians 8:9). Therefore, just judgments must be passed on behalf of the orphan and the needy (Psalm 80:3). It is essential to distinguish between those who seek glory for themselves and the humble Christ whose righteousness should be declared. Yet, envy may lead to rejection and treachery, as others plotted, “This is the Heir; let us go and kill Him, and the inheritance shall be ours.” The psalm also emphasizes the need to deliver the poor and rescue the needy from wicked hands (Psalm 81:4).
Here, it becomes evident that the nation responsible for Christ's death was not innocent; they feared those in power yet consented to Christ's execution by envious rulers, described disparagingly in Scripture. These leaders are depicted as foolish and unaware of their actions, for “the righteous perish, and no one takes it to heart,” (Isaiah 57:1) even as they instituted the very crucifixion they should have opposed. While humble, any rightful condemnation falls not only on those who aided the act from the shadows but more heavily on those who pursued it with malice.
Thus, fittingly, it is said, “They neither knew nor understood; they walk in darkness” (Psalm 81:5). For had they truly known, they would not have crucified the Lord of glory (1 Corinthians 2:8). Just as blindness has fallen upon Israel until the full measure of the Gentiles is complete, the consequences of their actions will rattle the foundations of the earth. At the moment of Christ's death, the earth trembled, and the rocks cleaved (Matthew 27:51), symbolizing how the established order has been shaken, reflecting the awe or change in perspective regarding humility, poverty, and the sacrifice of Christ.
These foundations—the ones signifying the kingdom of heaven, built on saints and faithful followers—are ultimately established upon Christ alone, born of a virgin. The Apostle avers, “No man can lay any other foundation than that which is laid, which is Jesus Christ” (1 Corinthians 3:11). The Apostles and Prophets are also instruments of this foundation, reinforcing the truth we engage with through their teachings. However, the pursuit of earthly happiness is often borne of pride, which Christ confronts in His desire to mold the proud into children of the Most High, reminding them, “I said, Ye are gods, all ye are children of the Most High” (Psalm 80:6). Yet, due to their human frailty, they will die as men, like fallen princes, echoing the fate of the adversary as they seek elevation instead of humility. This paradox lies in the Jewish rulers’ disdain for the crucified Christ, who exposed their prideful blindness and their envy of His glory.
Thus, it's imperative to address this defect. Through the voice of the Prophet, we hear, “Arise, O God, and judge the earth” (Psalm 81:8); for the earth trembled when Christ was crucified. He rises from the dead to enact judgment against earthly desires and pride, delineating believers from unbelievers. Through the faithful, whose true citizenship is in heaven, He brings to light the true nature of earthly existence, demonstrating through His teachings how to overcome earthly temptations and desires. There are variations in scripture that suggest “For Thou shalt inherit among all nations,” which conveys meanings concerning God's love and how His commands instill a disdain for earthly cravings while building a community that flourishes through His grace.