Psalm 82 (81):4Meaning & Commentary from the Church Fathers

In this congregation of children of the Most High, of whom the Most High declared through the prophet Isaiah, “I have begotten sons and brought them up, but they have despised Me” (Isaiah 1:2), God stood. By Synagogue, we refer to the people of Israel, as this term is specifically associated with them, though they are also referred to as the Church. In contrast, the Apostles consistently used the term ekklesia for our assembly, possibly to draw a distinction between the two, as the term assembly pertains more to a collective of animals, particularly flocks, while convocation more accurately refers to rational beings, namely humans. Therefore, it appears evident in which assembly of beings God stood.

The next inquiry is whether to understand the Father, the Son, the Holy Spirit, or the Trinity as being present among these divine beings, as each one is God, and yet the Trinity remains one God. This is a challenging concept to clarify, for it is undeniable that God’s presence is spiritual rather than physical, engaging marvelously with creation, and such understanding is profound and imperfect. Indeed, it is declared, “If I ascend into heaven, Thou art there; if I descend into hell, Thou art there” (Psalm 139:8). This implies that God stands invisibly among humanity, filling heaven and earth, a truth confirmed by the words of the prophet, “Can any hide himself in secret places that I shall not see him? saith the Lord” (Jeremiah 23:24). It is widely recognized that He dwells within His creations to the extent that human comprehension allows, provided that individuals listen attentively and respond joyfully to His inner voice. Nonetheless, it seems that the psalm refers to a specific occasion reflecting God’s position among these divine beings. His omnipresence does not pertain solely to the synagogue and does not vary over time. Thus, God stood in the assembly of gods, indicating Him who stated, “I am sent only to the lost sheep of the house of Israel” (Matthew 15:24). The reasoning is clear: to judge the divine beings amid the assembly.

As long as you judge unjustly and show favoritism toward the wicked (Psalm 82:2), as another passage asks, “How long have you a heaviness of heart?” Who is the light of the heart until He arrives? I gave the law, yet you continued in opposition; I sent prophets whom you wronged, killed, or ignored. If even the discussion of those who executed the servants of God reveals unworthiness, how much more blame falls on you, who were complicit in silence, imitating those innocently unresponsive? How long will you render unjust judgments and show deference to the wicked? If the Heir comes even now, will He be slain? Did He not, for your sake, choose to become like a child under guardianship? Did He not, for you, experience hunger and thirst? Did He not invite you to “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29)? Did He not become impoverished, being rich, so that you might be enriched through His poverty? (2 Corinthians 8:9). Therefore, render judgment for the orphan and the needy; defend the humble and lowly (Psalm 82:3). Not those who are wealthy and arrogant for their own gain, but honor the One who chose humility and poverty for your benefit. Thus proclaim Him righteous, though they may envy Him, plotting, “This is the Heir; let us kill Him, and the inheritance will be ours.” Rescue the needy and deliver the poor from the oppressive hand of the wicked (Psalm 82:4). This serves to illustrate that in the nation where Christ was born and executed, the men were indeed guilty of complicity. The Gospel illustrates that, out of fear, the Jews did not dare to arrest Christ, yet they ultimately consented to allow Him to be put to death by the envious rulers among them. It is noted that “Foolish dogs, they know not how to bark” (Isaiah 56:10), and again, “This is how the righteous perish, and no one takes it to heart” (Isaiah 57:1). He perished where those who sought His downfall could only cause His physical death. But if those who are properly chastised for their pretenses deserve rebuke, how much graver is the condemnation for those who acted out of malice?

Truly, for all such individuals, it is fitting to say, “They neither knew nor understood; they walk in darkness” (Psalm 82:5). For had they known, they would never have crucified the Lord of glory (1 Corinthians 2:8). Likewise, if others had known, they would not have eagerly requested Barabbas to be released rather than Christ. Just as this spiritual blindness has mostly fallen upon Israel until the fullness of the Gentiles is fulfilled, so too has the blindness of that nation led to Christ’s crucifixion, which will shake the very foundations of the earth. Indeed, they have been and will be shaken until that intended fullness of the Gentiles enters. For at the moment of the Lord’s death, the earth quaked, and the rocks were split apart (Matthew 27:51). If we regard the foundations of the earth as those who possess excessive earthly goods, it accurately foretells that they would be disturbed, either in marveling at how humility, poverty, and demise are cherished and exalted in Christ—what they see as great misery—or in choosing to embrace that humility rather than the ephemeral pleasures of worldly success. Thus, all the foundations of the earth tremble; some marvel, while others entirely change allegiance. How can one without contradiction refer to the foundations of heaven, which are the pillars for the heavenly kingdom established through the saints and the faithful? The foremost foundation is Christ Himself, born of a virgin, about whom 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, whose authority grants us access to heavenly places. As it is written to the Ephesians, “Ye are built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief cornerstone” (Ephesians 2:20).

Conversely, the kingdom rooted in earthly pleasures is grounded in pride, against which the humility of Christ came forth to correct those He sought to uplift as children of the Most High, chastising them: “I said, Ye are gods, all ye are children of the Most High” (Psalm 82:6). But you shall die like men and fall like one of the princes (Psalm 82:7). These words were directed specifically to those not chosen for eternal life and serve to highlight the distinction between those who heed correction and those who do not. Thus, I said, “Ye are gods, and all ye are children of the Most High,” meaning that I have promised you all eternal happiness. Yet, due to your human frailty, you shall die like men, and because of your spiritual pride, as one of the fallen angels, you shall not be exalted, but shall instead fall. Essentially, even though your lives are brief, leading to death like men, this should not detract from your correction; rather, like the devil, who may exist longer in this world absent physical death, you, too, might be elevated only to experience a greater fall. The devil's pride has led to the envy among the erroneous and blind leaders of the Jews towards Christ's glory; through this envy, the humility of Christ, even to the point of death, is measured against the standards of those enamored with earthly perfection.

To remedy this defect, the Prophet calls forth, “Arise, O God, and judge the earth” (Psalm 81:8); for the very earth reacted at Your crucifixion: arise from the dead and determine the earth's fate. What is the earth? It signifies the downfall of those who cling to earthly desires, or the eradication of worldly lusts and pride in believers, or even the separation of unbelievers, much like the earth destined to be trampled and decay. Thus, through the members of His body, whose citizenship is in heaven, He judges the earth and brings destruction among the nations. It is noteworthy that some versions read, “For Thou shalt inherit among all nations”; this can also be interpreted in context, and both meanings can coexist simultaneously. His inheritance emerges from love, which He cultivates through His commandments and gracious mercy, thereby obliterating earthly cravings.

We, too, wear different visages. In moments of anger, I exhibit the face of a lion; when I covet another's possessions, I take on the guise of a wolf. In times of cruelty and when I inflict harm, I bear a harsh countenance. Yet, just as sinners display diverse faces in their wrongful acts, so too do saints reveal varied faces through their virtues. When I extend compassion, I reveal a gentle face; when I dispense righteous judgment, my countenance reflects a just judge; and when I endure injustice and bear humiliation, my visage mirrors that of the humiliated. Woe to those who possess many wicked faces; blessed are those who don many virtuous ones.

The Church's practice of interceding on behalf of individuals was so prevalent that by the 390s, authorities began to impose limitations on bishops' pleas for those accused of crimes. Noteworthy instances of St. Ambrose's own intercession can be found in various writings, including his biographical accounts and letters.

Notably, Isychius observes that the term "cast out the poor man" draws comparisons between offenders and greedy individuals to wild beasts. Thus, those identified as sinners represent this category. This leads us to realize that anyone who rescues the needy from the grasp of the greedy shall attain the honor and reward of the Shepherd, meaning He who, having given Himself for our sake, has rescued us from the beasts of the heart, namely Christ. Conversely, those who steal and harm place themselves among the beasts.

The great Basil, along with Origen, advises that when you witness a poor individual being wronged, you should regard it as an injustice against yourself and strive to defend him. By doing so, you may also find deliverance when you stand in need before God, who hears your prayers, as Judith wisely implores: “Thou God of the lowly, Thou helper of the least, the weak and defender, the despicable Saviour, the hopeless,” affirming, “truly, truly the God of my father.”

The sinner is weak due to their transgressions against God; they are devoid of kindness because they show no mercy towards themselves. If they had compassion for themselves, they would not engage in sin; yet, as they lack this compassion, they are even less likely to show mercy towards others.

Defend the cause of the weak and fatherless; maintain the rights of the afflicted and destitute; rescue the weak and needy; deliver them from the hand of the wicked’ (Psalm 81:1-4). Therefore, dear ones, let your judgments align with what God has decreed. You are bound by the oath you have taken before Him, and justice compels you to uphold it, to which you have been called, lest the Lord, angered by your injustice, unleash His righteous fury upon you.

To relieve the beggar from the grasp of the powerful is to overturn the unfair judgment that protects the oppressor and ensures that the vulnerable do not endure further hardship at the hands of their formidable foes. Judges are called to wield their authority in ways that secure divine favor and earn the affection of the people; however, all too often they fail in this duty, prompting the Prophet to continue with his admonition:

The prophet David, illuminated by divine wisdom, explains why God turned away from the Jews, instructing us that if we mirror their actions, we too may experience similar or even greater consequences (Theodoret). Supernatural beings hold authority, having received power and dominion from God, yet it is God alone who is the Creator and ultimate Judge of all things. The supreme evidence of God's love for humanity is that He—the Creator—has graciously bestowed His name upon His creation. God is fully and uniquely God. Those who speak truthfully and abstain from deceit receive such recognition from God that He even dwells among them; whereas those who act unworthy of the honor conferred upon them face divine judgment in the presence of all creation (Chrysostom).