Psalm 82 (81):5Meaning & Commentary from the Church Fathers

The psalm itself soon elucidates what is meant by ‘gods,’ specifically 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.” This ‘synagogue’ refers to the people of Israel, as the term synagogue is specifically applied to them, even though they may also be referred to as the Church. In contrast, the Apostles consistently described our gathering as ekklesia, possibly to highlight a distinction; there appears to be a difference between the assembly that the synagogue represents and that which bears the name ekklesia, as the term assembly often relates to livestock, especially flocks, while convocation relates more closely to rational beings, namely, humans. Thus, it is evident which assembly of divine beings God stands within.

The next inquiry is whether we should understand this standing as belonging to the Father, the Son, the Holy Spirit, or the entire Trinity, all of whom are God, and yet together constitute One God. This matter is complex because it cannot be disregarded that God's presence, more spiritual than corporeal, is wondrously manifested in creation, though few grasp this fully and imperfectly. As the Scriptures declare, “If I ascend into heaven, Thou art there; if I make my bed in hell, behold, Thou art there.” Consequently, it can be rightly asserted that God invisibly stands among humanity, filling heaven and earth, as affirmed by the Prophet: “Am I a God at hand, saith the Lord, and not a God afar off?” (Jeremiah 23:24). It is well-known that He exists within all He has created, understood to the extent that a person genuinely listens to Him and rejoices in His inner voice.

I believe the psalm refers to a specific instance of God's presence in the assembly of the divine beings. His omnipresent nature does not limit itself to any one assembly nor does it alternate through time. God stood among the assembly of these divine beings, identifying Him who stated, “I am not sent but unto the lost sheep of the house of Israel” (Matthew 15:24). This statement implies that He is there to judge these gods, as long as they render biased judgments and show favoritism to the wicked (Psalm 80:2). This relates to another mention: “How long will you harbor wicked thoughts?” Who is the source of light for the heart until He arrives? He gave the Law, but they persisted in rebellion; He sent prophets, and they treated them unjustly or killed them, or defended those who did.

If even those who were unworthy of engagement—those who killed the servants sent to them—are culpable, how much more so are those who were complicit in silence, imitating the innocence of those who remained passive? How long, then, will you judge unfairly and favor the wicked? If the Heir arrives now, will He face death? Did He not choose to become as one under guardianship for your sake? Did He not experience hunger and thirst as one in need? Did He not invite you, saying, “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matthew 11:29)? Did He not become impoverished, although He was rich, so that through His poverty we might become rich (2 Corinthians 8:9)? Thus, exercise justice for the orphan and the afflicted; vindicate the humble and the lowly (Psalm 80:3). Do not favor those who are rich and arrogant for their own sakes, but believe in Him who humbled Himself for your sake and declare Him just. Yet they will envy Him and show Him no mercy, saying, “This is the Heir; come, let us kill Him, and the inheritance will be ours.” Rescue the impoverished and save the needy from the hands of the wicked (Psalm 81:4). This illustrates that in the nation where Christ was born and executed, many were not innocent of such a grave transgression. Their numbers were so vast that, as the Gospel recounts, the Jews feared them and thus refrained from taking hold of Christ; they eventually consented to let Him be killed by the wicked and envious rulers among them.

Scripture refers to these rulers: “Yea, they are dogs; they cannot bark.” It also states: “The righteous perisheth, and no man layeth it to heart” (Isaiah 57:1). He perished entirely as far as those who sought His demise were concerned; how could He, who sought after the lost, truly perish through death? If those who are rightly judged are deserving of rebuke, how much stronger is the condemnation for those who acted willfully and with malice?

Indeed, for all of them, this phrase is fitting: “They know not, neither do they understand; they walk on in darkness” (Psalm 81:5). For had they truly known, they would never have crucified the Lord of glory (1 Corinthians 2:8). Had others realized, they would never have asked for Barabbas' release while condemning Christ to the cross. Just as the above-mentioned blindness has occurred partially among Israel until the fullness of the Gentiles is reached, this nation’s blindness in causing Christ’s crucifixion will shake all the foundations of the earth. Indeed, they have been disturbed and will continue to be shaken until the intended fullness of the Gentiles comes to pass. At the moment of the Lord’s death, the earth trembled, and the rocks were split (Matthew 27:51). If the foundations of the earth pertain to those abundant in worldly wealth, it was truly foretold that they would be shaken, either marveling at how humility, poverty, and death were cherished and revered in Christ when they saw it as a great misery, or realizing that they themselves should embrace these qualities over the emptiness of worldly satisfaction.

Thus, all the foundations of the earth experience movement, some in admiration and others in transformation. We can refer to the foundations of heaven as those that uphold the kingdom of heaven itself, formed in the lives of the saints and the faithful. The primary foundation is Christ, born of a virgin, as Paul states: “For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Corinthians 3:11). Following Him are the Apostles and Prophets, whose authority shapes the selection of the heavenly realm. By heeding them, we are united in construction alongside them, as Paul tells the Ephesians, “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” (Ephesians 2:20).

Conversely, the kingdom of worldly happiness represents pride, which stands opposed to Christ’s humility, who reproached those He wished to elevate as children of the Most High, declaring, “I said, Ye are gods; and all of you are children of the Most High” (Psalm 80:6). But “ye shall die like men, and fall like one of the princes” (Psalm 80:7). This statement was directed to those not predestined for eternal life. He elucidates further for the sake of distinction between the obedient and those requiring correction: He affirms, “I said, Ye are gods, and ye are all children of the Most High.” Thus, He promises heavenly joy, yet states that because of their fleshly frailty, they will perish like mortals, and because of their pride, they will fall like demonic princes. It is as though He is saying, despite the briefness of your mortal existence, you won't benefit from correction, but like the devil, who continues to exist but does not perish in the flesh, you rise only to fall.

This devilish pride incited the blind rulers of the Jews to envy the glory of Christ. As a result, the humility of Christ's crucified state is easily underestimated by all who cherish worldly perfection. Therefore, to remedy this vice, the Prophet proclaims, “Arise, O God, judge the earth” (Psalm 81:8); for the earth trembled at Your crucifixion: rise from the dead and govern the earth. You will bring destruction upon all nations. What is meant by ‘earth’? It refers to the demise of those who are fixated on worldly matters or the annihilation of earthly lust and pride within believers; or it may signify the separation of unbelievers, likened to the earth, destined to be trampled underfoot and perish. Hence, through His faithful followers, whose citizenship is in heaven, He passes judgment on the earth and effects its destruction among all nations. However, it is important to note that some versions convey a different meaning—“Thou shalt inherit among all nations.” This interpretation can also be understood within context, allowing both meanings to coexist simultaneously. His inheritance is discovered in love, which He cultivates through His commands and abundant grace, eradicating earthly desires.

We should also note this: ‘All the foundations of the earth shall be shaken.’ I will dismantle those unjust rulers who build their foundations upon the earth rather than heaven. Those who ought to have Christ as their cornerstone, as Paul, the master builder, established in that cornerstone, reject Him and instead choose to secure their foundations upon earthly matters.

Another asserts more clearly: these judges are unwilling to acknowledge their role, namely that they are appointed to serve the poor, yet they engage in their responsibilities under the cover of night, failing to see their obligation, having been obscured and deprived of illumination; for foolishness is shrouded by the twilight, leading to darkness, whereas reason is radiant, luminous, and truly enlightening.

What, the anonymous commentator queries, have you failed to recognize? The decay of this existence and the instability of human joy, for by intertwining fields with fields and houses with houses, they often amass wealth that serves to benefit their adversaries. What have they failed to perceive? That by striving for little, they ultimately hinder themselves even more. "Let all the foundations of the earth be shaken,” these words were articulated by Symmachus; “I will shake the earth because of its inhabitants.” According to the seventy interpreters, the command “let the foundations of the earth be moved” implies that God instructs the earth to tremble, instilling fear in unrighteous rulers and lawless judges. He expresses, “Let the foundations of the earth be shaken, no longer bearing the iniquity of these unjust individuals.” The foundations of the earth refer to its depths. Truly, this declaration is striking and fearsome, representing divine wrath against unjust rulers and lawless judges.

In the words of Didymus (Diodorus), he declares, "I will shake, and I will shake everything; for I have appointed judges in the ranks of gods and sons of the Most High, yet they have dishonored my majesty by corrupting justice with bribes, akin to the heathen rulers, who, due to the insensibility of their idols, exercise their right to judge without restraint, as there is no one overseeing them or imposing penalties upon them.” Athanasius refers to the rulers of this age as demons, which were previously subjected to judgment by the people of Judea and expelled from power with the proclamation: “Now the prince of this world will be cast out,” for their authority has been weakened since the beginning, as they have been drained by the Cross.

As the Lord elucidates in the Gospel, “If salt loses its flavor, how shall it be seasoned?” (Matt. 5:13) and “If the light that is in you is darkness, how great is that darkness?” (Matthew 6:23). In a similar vein, the Prophet questions that if those charged with upholding justice lack any sense of due process, whom can the people turn to for it? This dereliction of duty on the part of the judges leads to unrest, insurrection, and the fracturing of nations. The historical example of Israel's division from David underscores this point: Absalom convinced the populace that the king was disengaged from governance, as clearly indicated in 2 Samuel 15. The Scriptures attribute the blindness of many judges to their attachment to bribes, as indicated by the assertion, “Your princes are rebellious, companions of thieves; everyone loves bribes and runs after gifts; they do not bring justice to the fatherless, nor does the cause of the widow come before them” (Isaiah 1:23). Furthermore, the text warns, “And you shall take no bribe, for a bribe blinds the discerning and perverts the words of the righteous” (Ex. 23:8). Even wisdom can be obscured by the allure of gifts (Sir. 20:29).

The divinely inspired prophet David illustrates why God turned away from the Jews, warning us that should we mimic their errors, we too may experience similar or even greater condemnation (Theodoret). Authorities are appointed as gods, granted power and dominion by God, yet it is only God who remains the Creator and Judge of all. This highlights the profound depth of God’s love for humanity, as He—the Creator—has conferred His name upon creation by grace. He alone is God in an unparalleled sense. Those who uphold the truth and reject deceit are honored by God to such an extent that He even dwells among them in their assembly; conversely, those who fail to honor the grace they have received are judged openly, visible to all creation (Chrysostom).