Psalm 82 (81):3Meaning & Commentary from the Church Fathers

In this context, the assembly of God's children, of whom the Most High proclaimed through the prophet Isaiah: “I have brought up children, and they have rebelled against me” (Isaiah 1:2), is understood as Israel. The term synagogue is specifically linked to this people, while the Apostles referred to our assembly as ekklesia, suggesting a distinction in meaning between the two terms: the assembly denoted by synagogue pertains to the gathering of Israel, whereas ekklesia refers to a congregation of rational beings. Thus, it becomes evident which assembly of "gods" is being referenced.

Next, we consider whether the standing figure among the assembly refers to the Father, the Son, the Holy Spirit, or the Trinity, as each is God, yet the Trinity is One. This distinction is not easily clarified, as God's spiritual presence, consistent with His nature, manifests in creation in ways that are understood by only a select few and even then, only imperfectly. As stated, “If I ascend into heaven, Thou art there”; if I make my bed in hell, behold, Thou art there” (Psalm 139:8). Hence, it is rightly asserted that God invisibly inhabits the assembly of humanity, filling heaven and earth, as noted by the prophet: “Can any hide himself in secret places that I shall not see him?” (Jeremiah 23:24). This Presence is experienced by those who listen and rejoice in the sound of His voice. The psalm appears to refer to a specific event contingent upon God's position within the assembly, emphasizing that His omnipresence is not limited to the synagogue nor does it fluctuate with time. Thus, God is present in the assembly of "gods," namely, those to whom He said, “I am sent only to the lost sheep of the house of Israel” (Matthew 15:24). This is because the context of judgment is upon the "gods."

As long as you judge unjustly and show favoritism to the wicked (Psalm 80:2), one wonders how long your hearts will be burdened. Who is the true light until He arrives? I delivered the law, yet you resisted; I sent prophets whom you treated with scorn or attacked, and you condoned the actions of those actors. If even those who killed the servants of God are deemed unworthy of conversation, what about you who remained silent during such acts? How long will you continue to judge unjustly and favor those who are corrupt? If the Heir comes now, will He be slain? Did He not choose to come as a child under guardianship, experience hunger and thirst, and cry out, “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29)? Did He not become poor for our sake, so that we might be enriched through His poverty? (2 Corinthians 8:9). Therefore, judge fairly on behalf of the orphan and the poor; vindicate the humble and the needy (Psalm 80:3). It is not for those who are proud and wealthy that one should be concerned, but rather the One who embraced humility and poverty. Recognize His righteousness, though they will envy Him, plotting, “This is the Heir; let us kill Him, and inheritance will be ours.” But rescue the oppressed and deliver the destitute from the hands of the wicked (Psalm 81:4). This indicates that in the nation where Christ was born and crucified, many participated in this grievous act, not innocent themselves but fearing the majority, as the Gospel states, the Jews were hesitant to arrest Christ, only consenting to let Him be put to death by the envious rulers. It is noted of them, “They are like foolish dogs that cannot bark.” It is also stated, “The righteous perish, and no man lays it to heart.” He was seized by those intent on His demise, yet it remains a paradox that He sought the lost and could not truly perish in His ultimate purpose.

If those who pretentiously allowed such wickedness to happen deserve criticism, then how much more should those who acted with willful malice be condemned? Indeed, for all such individuals, the words resonate: “They neither knew nor understood; they walk in darkness” (Psalm 81:5). For had they truly known, they would never have crucified the Lord of glory (1 Corinthians 2:8). Likewise, those who demanded Barabbas's release and Christ's crucifixion did so out of ignorance. This spiritual blindness has indeed fallen upon Israel, leading to Christ's death, shaking the very foundations of the earth. Even at His crucifixion, the earth trembled, and the rocks split (Matthew 27:51). Should we consider the foundations of the earth as those who are affluent in worldly goods, it is fittingly predicted they would be shaken, either in admiration of the humility and suffering of Christ or in turning away from their vain pursuits. Thus, the very underpinnings of earthly pride are shaken, revealing a transformation among those who better appreciate the riches found in Christ.

Thus, it is fitting that, in the voice of the prophet, we cry, “Arise, O God, judge the earth” (Psalm 81:8); for when Christ was crucified, the earth trembled. Rise from the dead and enact judgment—not upon the earth solely, but upon those who indulge in earthly desires or the very essence of pride and lust among believers. Through His followers, who aspire to heavenly things, He judges and purges the worldliness among the nations. It should also be noted that some versions convey, “For Thou shalt inherit among all nations.” Both readings hold validity, illustrating that His love nurtures His people, guiding them away from earthly cravings toward spiritual wholeness.

We too bear different faces. In moments of anger, I may exhibit the fierce countenance of a lion; when I take what belongs to others, I manifest the predatory nature of a wolf. Should I act with cruelty, I adopt a pitiless visage. Just as sinners display varied appearances through their transgressions, so too do saints exhibit diverse faces, but through their virtues. When I extend compassion, I reflect a gentle demeanor; when I render fair judgment, I project the image of an upright judge; when I endure injustice and humiliation, I bear the face of one who has been wronged. Cursed is the one who wears many evil faces, while blessed is the one who possesses numerous virtuous ones.

Thus, we are commanded to judge the orphan and the needy, both of whom are in need of assistance: the former, due to their tender age which prevents them from pursuing justice against wrongdoers, and the latter, due to their lack of resources to defend themselves. Therefore, as you who are entrusted with judgment, intercede for these vulnerable individuals, compensating for what they lack due to youth or poverty, so that you may be commended as Job was: I was a father to the helpless. Furthermore, in a spiritual context, since anyone who sins is a child of the devil, those who have distanced themselves voluntarily from that lineage become orphans, thus embracing a profound joy devoid of such a wicked parent, and they deserve our careful attention. Isychius points out that the Lord does not instruct us to judge the righteous, or the prophet, or the priest—those who are often the focus of attention and are warned against causing harm—but rather urges us to judge the orphan and the beggar, the meek and the needy. This guidance indicates that it is typical for the former to endure offense, while it is particularly challenging for the latter to bear wrongs due to their vulnerabilities linked to their youth and poverty, thereby necessitating additional mercy from the lawgiver.

Defend the weak and the fatherless; do justice to the afflicted and needy; rescue the poor and needy; deliver them from the hand of the wicked’ (Psalm 81:1-4). Therefore, beloved, render your decisions in accordance with God’s directives. Your oath before Him requires this of you, and justice demands it, to which you have been called; otherwise, the Lord, who is displeased with your unjust actions, may unleash His righteous anger upon you.

However, this is conditional on the beggar's rightful claim: as it is written, “Thou shalt not respect the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbor” (Leviticus 19:15). Therefore, the essence of this instruction is not to favor the poor indiscriminately but to ensure that when a poor individual is truly in the right and is unjustly accused, the judge must recognize and uphold his righteousness, unimpeded by the influence of those who oppose him.

The divinely inspired prophet David outlines the reasons for God's rejection of the Jews, warning that if we follow their example, we too may fall into similar or even greater error (Theodoret). Authorities are representatives to whom God's power and authority have been bestowed, yet only God is the Creator and Judge of all. This exemplifies the greatest expression of God's love for us: that He, the Creator, graciously bestowed His name upon creation. He is indeed God in a singular sense. Those who uphold truth and refrain from deceit are honored by God to the extent that He even manifests in their gatherings; conversely, those who act unworthily of the honor bestowed upon them are judged in the presence of all creation (Chrysostom).