THEOSISAugustine of Hippo
This psalm, similar to others with corresponding titles, derives its name either from the author’s identity or a description of that name, implicitly relating to the Synagogue represented by Asaph. This connection is evident from the opening line, which states that God was present in the assembly of the divine beings (Psalm 80:1). However, it is crucial to clarify that these “gods” do not refer to the deities of the Gentiles, idols, or any celestial entities apart from humanity.
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The psalm further elaborates that the term “gods” pertains to those of whom God declared, “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” signifies the people of Israel, as this is the term specifically associated with them, although they may also be referred to as the Church. Conversely, the Apostles exclusively named our gathering “ekklesia,” likely to differentiate it from the assembly implored by the term “synagogue.” This distinction arises because “assembly” (or “flock”) is often linked to livestock, particularly those known as flocks, whereas “convocation” pertains more to rational beings, namely humans. Thus, it becomes evident which assembly of “gods” God addressed.
The subsequent inquiry arises concerning whether it is the Father, the Son, the Holy Spirit, or the Trinity collectively that stands amongst this assembly of divine figures, as each is God yet the Trinity remains one. This notion is not merely straightforward, since it cannot be overlooked that God's presence, aligning with His essence, exists marvelously in all created things. This understanding is grasped only by a select few and is incomplete; hence it is said, “If I ascend into heaven, Thou art there; if I descend into hell, Thou art there too.” Accordingly, it suffices to affirm that God is present invisibly among humanity, filling both heaven and earth, as proclaimed by the Prophet (Jeremiah 23:24). It is universally acknowledged that God resides within His creations, to the extent that the human mind can comprehend Him, provided that individuals actively listen and take joy in hearing His voice.
Moreover, it seems the psalm hints at a specific moment in light of God's presence within this assembly. His universal presence does not belong exclusively to the synagogue nor is it subject to temporal change. Thus, it is affirmed that God stands among this assembly of divine beings, as He who declared, “I am sent only to the lost sheep of the house of Israel” (Matthew 15:24). The rationale for His presence includes the need to judge these “gods.”
As long as you render judgments unjustly and show favoritism to the wicked (Psalm 80:2), one may ask, “How long will you harbor such heartache?” Who brings true light to the heart until His arrival? I provided the law, yet you chose to resist; I sent prophets, and you wronged them, killed them, or condoned their persecution. If those who killed God’s servants are deemed unworthy of conversation, how should you, who were silent as such deeds transpired, be found culpable? How long will you continue with erroneous judgment and uphold the wicked? If the Heir comes in this very hour, will He meet death? Did He not, for your sake, take on the form of a child under guardianship? Did He not, for your benefit, experience hunger and thirst, crying out, “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29)? Did He not choose to become poor, though rich, so that we might be enriched by His poverty (2 Corinthians 8:9)? Therefore, deliver judgment on the orphan and the destitute; vindicate the humble and the meek (Psalm 80:3). It is not those who are rich and proud for their own sake, but rather believe and declare righteous Him who was humble and poor for your sake. Yet, they shall envy Him, sparing not the thought: “This is the Heir; let us go and kill Him, and the inheritance will be ours.” Rescue the poor and save the needy from the hands of the wicked (Psalm 81:4). This highlights that in the nation where Christ was born and executed, there were many who were not innocent of such a grievous act; they feared Him as the Gospel recounts and refrained from seizing Him, only to later consent to His death at the hands of the envious rulers, who overpowered Him. It is noted of them elsewhere, “Foolish dogs, they know not how to bark.” It is also recounted: “This is how the righteous perish, and no one takes it to heart.” He faced death as was possible for those who sought His demise; for how could He, who so fervently sought after the lost, truly perish through death? If those who merely feigned innocence deserve condemnation, how much more severely should those be judged who acted willfully and with malice?
Truly, the following applies to all these individuals: “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). If they had known, they would never have advocated for the release of Barabbas while demanding Christ’s execution. Just as this spiritual blindness has partially enveloped Israel until the fullness of the Gentiles arrives, this blindness among that nation, culminating in Christ’s crucifixion, will shake all the foundations of the earth. Indeed, they have been shaken and will continue to be shaken until the prophesied fullness of the Gentiles is realized. For at the moment of the Lord’s death, the earth trembled, and the rocks were split (Matthew 27:51). Should we interpret the foundations of the earth as those abundant in earthly wealth, it was truly foretold that they would be shaken—either in marvel at how humility, poverty, and death were so revered and glorified in Christ—when they considered it profound misfortune—or even that they themselves would come to cherish and follow it rather than pursue the fleeting joys of worldly happiness. Thus, the foundations of the earth are shaken, some in admiration, others transformed altogether.
How could we reasonably refer to the foundations of heaven as being built upon the kingdom of heaven established by the faithful and the saints? At its core, this foundation rests upon Christ Himself, born of a virgin, of whom the Apostle states, “No man can lay any other foundation than that which is laid, which is Christ Jesus” (1 Corinthians 3:11). The Apostles and Prophets likewise form part of this foundation, whose authority selects the heavenly realm, enabling us to build together with them; hence, he writes to the Ephesians, “Ye are built upon the foundation of the Apostles and Prophets, having Jesus Christ himself as the chief cornerstone” (Ephesians 2:20). However, the kingdom of worldly happiness embodies pride, against which the humility of Christ stands in rebuke, seeking to elevate those He wishes to transform into children of the Most High. The psalm conveys His words, “I said, Ye are gods, all ye are children of the Most High” (Psalm 80:6). Yet He warns, “But ye shall die like men, and fall like one of the princes” (Psalm 80:7). This assertion is directed toward those to whom He states, “Ye are gods,” notably those not destined for eternal life. He differentiates between the obedient and those who have received reprimand, reiterating His promise of heavenly joy. However, due to the frailty of your flesh, you will die like men; and in your pride, like the devil, you will face downfall rather than elevation. Although your days may be fleeting, resulting in your mortal end, do not allow it to affectionately diminish your discipline, for like the devil, who remains alive in this world, your exaltation will result in your own downfall. The envy born from the devil's pride led to the vile and blind rulers among the Jews who coveted Christ's glory; consequently, the humility of Christ, crucified unto death, is easily regarded as contempt in the eyes of those who value worldly perfection.
To rectify this vice, it is proclaimed through the Prophet, “Arise, O God, and judge the earth” (Psalm 81:8). The earth quaked at Thy crucifixion; arise from the dead and judge the earth. For Thy judgment will bring destruction among all nations. What is meant by the earth? It signifies either the annihilation of those who are entangled in worldly desires or the obliteration of earthly lust and pride within believers; or it may refer to the ostracization of unbelievers, akin to soil underfoot destined for decay. Thus, through His members, who dwell in heavenly realms, He judges and conquers the earth among all nations. Note, however, that some versions declare, “For Thou shalt inherit among all nations.” This interpretation is also substantive, and both meanings may coexist harmoniously. His inheritance is wrought through love, which He nurtures through His commandments and grace, thereby eradicating worldly cravings.