Arise, O God, judge thou the earth: for thou shalt inherit among all the nations.
קוּמָ֣ה אֱ֭לֹהִים שָׁפְטָ֣ה הָאָ֑רֶץ כִּֽי־אַתָּ֥ה תִ֝נְחַ֗ל בְּכָל־הַגּוֹיִֽם׃
9 Church Fathers comment on this verse · 10 commentaries
The throne of grace remains only while the Sovereign who bestows grace reigns there; when the final day arrives, He will rise to render judgment, as it is written, ‘Arise, O God, judge the earth’ (Ps. 81:8).
David declares, ‘Let God arise, and his enemies shall be dissolved’ (Psalms 67:2), and further states, ‘Arise, O God, judge the earth’ (Psalms 81:8). These expressions reflect the deeds and standings of humanity as indicators of God's actions.
Concerning David, why do I assert that his prophecy encompasses all peoples? We have just listened to a psalm, and it is difficult to find one that contains such prophecy. In any case, we have just sung: Arise, O God, judge the earth; for Thou shalt inherit all nations (Psalm 81:8). Therefore, the Donatists resemble the individual who lacked wedding attire; he was called to the feast but was cast out for not having the garments worthy of the bridegroom's glory.
To whom was this cry addressed, Arise, if not to Him who was in slumber? Arise, O God, judge the earth. It seems to convey, ‘Though You were seen as asleep by the earth, arise to judge the earth.’ And to whom does this prophecy refer: for Thou shalt inherit all nations?
This psalm, similar to others with comparable titles, derives its name from either the author or an explanation of that name, alluding to the Synagogue, which is represented by Asaph, particularly indicated in the opening verse. It commences with the declaration that God stood in the assembly of gods (Psalm 80:1). However, we must clarify that these “gods” do not refer to the deities of the Gentiles or to earthly idols, but rather to beings distinct from men.
This becomes apparent as the psalm continues to elucidate the meaning of 'gods,' where it says, "I said, Ye are gods; and all of you are children of the Most High; but ye shall die like men, and fall like one of the princes." In the assembly of these children of the Most High, of whom the Most High proclaimed through Isaiah, "I have begotten sons and brought them up; but they have rebelled against Me" (Isaiah 1:2), God stands. The term “synagogue” symbolizes the people of Israel, which is the appropriate term used in their context, although they are also referred to as the Church. In contrast, the Apostles never designated our congregation as a synagogue but consistently as 'ekklesia'; either to mark a distinction or due to a difference between the assembly that takes its name from the synagogue and that from which the Church derives its name. The term 'assembly' pertains to groups of animals, particularly those known as flocks, whereas 'ekklēsia' refers to rational beings, namely humans. Hence, it is evident in which assembly of gods God stood.
The subsequent inquiry is whether we ought to recognize the Father, the Son, the Holy Spirit, or the Trinity itself as present among the assembly of gods, distinguishing among them as each is God while the Trinity is One God. Clarifying this is challenging, for it cannot be denied that God's presence, which aligns with His divine nature, exists marvelously in the created world, though only a few perceive this correctly and it is understood imperfectly. Scripture asserts, "If I ascend into heaven, Thou art there; if I descend into hell, Thou art there" (Psalm 139:8). Therefore, it is appropriate to say that God invisibly stands in the assembly of humanity, filling heaven and earth, as He Himself proclaims through the mouth of the Prophet, "Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places that I shall not see him?" (Jeremiah 23:23-24). It is well-known that He occupies all His creation to the degree that human understanding can grasp, particularly if one listens intently and rejoices at the sound of His voice within. Nevertheless, I believe the Psalm suggests a specific event related to God’s presence amongst the assembly of gods, for His omnipresence is not confined solely to the synagogue nor does it fluctuate with time. Thus, God stood in the assembly of the gods; He who declared, “I am sent only to the lost sheep of the house of Israel” (Matthew 15:24). The rationale follows, that He may judge the gods.
As long as you judge unjustly and show favoritism to the wicked (Psalm 80:2), as stated elsewhere, "How long will you lament in your heart?" Who is the true light in your hearts until His coming? I provided the law, yet you resisted; I sent prophets, but you treated them unjustly, killing some and condoning the actions of others. Those who remained silent as God's servants were harmed are unworthy of discourse; how long will you persist in judging unjustly and favoring the wicked? If the Heir arrives now, will He be slain? Did He not for your sake condescend to a state of guardianship as a child? Did He not hunger and thirst as if in need? Did He not call out, “Come unto Me, all ye that are weary and heavy laden” (Matthew 11:28)? Did He not become poor despite being rich, so that through His poverty, we might become rich? (2 Corinthians 8:9). Therefore, judge the orphan and the poor; defend the lowly. (Psalm 80:3). It is not those who are proud and wealthy for their selfish gains, but Him who humbled Himself for your sake that the righteous should recognize and declare as just. Yet, they will envy Him, plotting, “This is the Heir; let us kill Him that the inheritance may be ours.” But rescue the needy and save the destitute from the grasp of the wicked (Psalm 81:4). This serves as a reminder that in the nation where Christ was born and executed, the multitude of people were not innocent of such a grave sin; they feared each other, as the Gospel recounts, and thus refrained from seizing Jesus, ultimately consenting to His death at the hands of the envious rulers, who overpowered Him. Scripture states of them, “Greedy dogs that cannot bark” and, “The righteous perish, and no one lays it to heart” (Isaiah 56:10; Jeremiah 12:1). He perished as those who sought His end would desire, yet how could He who earnestly sought the lost slip into such death? If those who allowed such treachery, cloaked in hypocrisy, deserve just reproach, how severely ought to be condemned those who, with intent and malice, instigated it?
Truly, the following applies to them: "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). Those who sought Barabbas's release rather than Christ's do so out of ignorance. As this blindness partially occurred within Israel until the fullness of the Gentiles avails, so the nation’s blindness in crucifying Christ will cause a tremor through the foundations of the earth. These foundations have trembled and will continue to tremble until the complete gathering of the Gentiles occurs. At the moment of our Lord’s death, the earth shook, and the rocks were rent (Matthew 27:51). Should we understand the foundations of the earth to mean those who abound in worldly wealth, it was foretold that they too would be shaken; either in awe of the humility, poverty, and death adored in Christ when they saw only sorrow, or in their willingness to embrace that which is worthy rather than the emptiness of worldly pursuits. Thus, all the foundations of the earth are disturbed, some in admiration, others in conversion. Without absurdity, we refer to the foundations of heaven as those on which the kingdom of heaven rests, established in the faithful saints; the foremost of which is Christ Himself, born of a virgin, concerning whom the Apostle remarked, "For other foundation can no man lay than that is laid, which is Jesus Christ" (1 Corinthians 3:11). Then, the Apostles and Prophets, the authority behind the choosing of the heavenly place, guide us towards being built into that structure of faith. Hence the Apostle says to the Ephesians, "You are built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief cornerstone" (Ephesians 2:20).
Yet the kingdom of earthly contentment signifies pride, which Christ’s humility directly reprimands, wishing to transform those marked by pride into children of the Most High, admonishing them: "I said, Ye are gods, and all of you are children of the Most High" (Psalm 80:6). Yet you shall die like men and fall like one of the princes (Psalm 80:7). To such, He recalls, "I said: Ye are gods," particularly addressing those not destined for eternal life. To another, He states, "But ye shall die like men and fall like one of the princes," thus making distinctions. Whether addressing all together or separating the obedient from those deserving correction, He states: "I said: Ye are gods, and ye are all children of the Most High," which promises heavenly happiness to all, yet because of human frailty, they shall die like men and due to their pride, like princes—the devil himself, who shall not rise but fall. Though your lifespan is fleeting, leading you to die as mere mortals, this knowledge should spur your correction. However, unlike the devil, who is exalted only to plunge, your pride will lead to downfall. For by the devil's arrogance, the corrupt rulers of the Jews coveted Christ’s glory; this pride continues to cause His humility, exemplified in His crucifixion, to be viewed with derision by those enamored with worldly perfection.
Therefore, to remedy this ailment, it is proclaimed through the Prophet: "Arise, O God, and judge the earth" (Psalm 81:8); for the earth trembled at Your crucifixion. Arise from the dead and judge the earth. For You shall inherit among all nations. What is meant by the earth? It signifies the demise of those seeking earthly things, or the obliteration of earthly desires among believers; or the separation of disbelievers, akin to dust underfoot destined for destruction. Thus, through His body, whose conversation is in heaven, He renders judgment upon the earth and brings destruction amongst nations. Nonetheless, I must mention that some manuscripts state, "For Thou shalt inherit among all nations." This can too be understood contextually, and there is no hindrance in accepting both interpretations. His inheritance is rooted in love, cultivated through His commandments and grace, which eradicates earthly ambitions.
To this point, God has communicated with humanity, and the prophet proclaims, “Arise, O God, judge the earth” (Psalm 81:8). Rise up, for our vessel is tossed by the waves. “Arise, O God, judge the earth,” for unjust judges fail to deliver justice, instead twisting Your law and afflicting Your flock. You rise, O faithful Judge, for those who misjudge perish like Adam and fall like earthly rulers. Therefore, rise up and deliver Your creation. The hired hand, when danger approaches, flees and abandons the sheep. It is impossible to lament for a stranger with the same depth as for a parent. There is another matter to address: Rise, You who endured suffering and death for our sake; rise up and deliver us!
We also acknowledge another truth: You who came in humility and disgrace, return as our Judge and liberate us. “Arise, O God, judge the earth.” Notice the significance and nuances of this declaration. It does not say, “judge the heavens,” but “judge the earth.” This indicates that it is indeed the earth that faces judgment, not the heavens. If judgment were not on the earth alone, it would imply that no sin exists there, for if sin were present in heaven, the call would be, “Arise, O God, judge heaven and earth.” Observe the prophet's compassion; he does not demand, “Destroy the earth,” but instead pleads for judgment—judge and save. He does not say, “Judge through the angels or Your servants,” because if they were to judge, they could not extend mercy, as they execute Your judgments. But You, in judging, hold the power to pardon. “Arise, O God, judge the earth.” The emperor may alter his decree, but the prefect must remain steadfast. Thus, we seek Your judgment, not out of disdain, but in earnest supplication. Humans and angels display cruelty compared to Your infinite mercy: You alone are the most compassionate Judge. Would you like to understand why God shows gentleness while man is often harsh? When the head of the household fell asleep, the adversary sowed tares. The servants wished to uproot them, but the master commanded, “Let them be; otherwise, you might also pull up the wheat” (see Matthew 13:29). “For You will inherit all generations.” This is why we seek Your judgment; Your compassion extends over all nations. Why does it not say, “You shall possess all generations,” but rather, “You shall inherit”? The notion of inheritance implies that there was death before it was granted. Hence, we speak of “You shall inherit” and “You shall inherit.” “You shall inherit” is spoken of Christ for He died for us; “You shall inherit” is because He will reign alongside us. “You shall inherit.” You sent forth Your servants (again, we refer to the apostles)—one to the circumcised and another to the Gentiles. When You sent Moses, Isaiah, Jeremiah, and the other prophets, God was recognized in Judah, while His name was exalted in Israel (Psalm 75:2). In a small region, the name of God was made known. You commissioned Peter, a fisherman who left his nets, hands worn from toil. You did not send a polished orator or philosopher, but a simple fisherman. This fisherman, this humble man from Jerusalem, traveled to Rome and subdued it, accomplishing what orators could not. Then came Paul, who journeyed from Jerusalem to Illyria, proclaiming the gospel where it had not yet reached, refusing to build on any other foundation (see Romans 15:20). He even expressed his intention to travel from Rome to Spain (see Rom. 15:24, 28). Consider Paul the persecutor: the one who persecuted Christians in Judea became a messenger to the Gentiles. Where are the heralds of Alexander the Great, who claimed dominion over so many nations in the blink of an eye? He commanded vast armies, but his achievements were not of noble merit. The same Paul, once a persecutor, who professed, “Though I may lack eloquence, I do not lack knowledge” (2 Cor. 11:6), though imperfect in speech, bore the cross of Christ and triumphed over all. The entire world, from the ocean to the Red Sea. Some may argue, “It was for gain.” Porphyry also contends: “Peasants and beggars, having nothing, perform signs akin to magicians. This is of little consequence. The wise men of Egypt performed signs against Moses. Apollonius and Apuleius, too, created many signs.” I acknowledge, Porphyry, that such magicians seek profit from deceived wealthy patrons. So you propose. But why are they not here? Why are they not enduring crucifixion? While they might perform stunning feats like magicians, none gave their lives for the dead or took on the crucifixion. They understand the mortality of man and die for no purpose. Blessed, therefore, is our triumph, sanctified through the blood of the apostles. Our faith stands firm through this testament alone. Therefore, let us bless God, to whom glory belongs forever. Amen.
The prophetic declaration, having called out the unjust judges, beseeches the true and righteous Judge to bring forth judgment upon the world. “Arise O God, judge the earth: for Thou shalt inherit in all the Gentiles.” This clearly refers to the judgment of the Lord Christ; for to Him, in His humanity, the Father proclaimed, “Ask of Me, and I will give Thee the nations for Thine inheritance, and the ends of the earth for Thy possession.” It is to Him that the Prophet asks to come swiftly and judge with righteousness, to remove the unjust judges, to relinquish the inheritance of the Jews, to claim the inheritance of the Gentiles, and to bestow salvation upon all humanity.
These passages undeniably foretell the resurrection of Christ from death. As noted by Diodorus, the prophet David entreats Christ to emerge from the tomb and to administer justice through His apostles over the entire earth, which He has appointed them to govern. This calls for a defense of all creation, condemning and expelling from it the ruler of this world—the devil—who has ensnared it in the folly of idolatry and various forms of wickedness. Furthermore, he articulates the purpose of this defense: "You, says the Lord, will receive the inheritance of all nations," echoing the promise, "I will give You the nations for Your possession" (Psalm 2:8). The inheritance of Christ consists of those who have placed their faith in Him from every nation.
Another account suggests that David's remarks were directed towards the judges in his favor. Theodoret explains that after firmly reproving the unjust judges, the prophet implores the true and righteous Judge to pass judgment upon the world. The prophet speaks not of the present inheritance but of that which is to come; hence, he beseeches God to arise and pass judgment on the earth, referring to the one who will rise to claim all nations. He will assign an appropriate portion to each—one for the humble, another for the pure, another for the merciful, another for the arrogant, and another for the greedy. Here, nations are referred to not by linguistic differences but by the nature of their lives.
The prophet focuses on the future inheritance rather than what is currently held. This is why he implores God to rise and execute judgment upon the earth, specifically humanity. When He arises, He shall claim all nations as His own. He will allocate to each individual a fitting portion: to the humble, a reward; to the pure-hearted, a blessing; to the compassionate, mercy; to the immoral, a portion that reflects their choices; to the proud, a measure of their arrogance; and to the greedy, what they have sought. In this context, the prophet does not refer to various languages, but rather to the diverse ways of living.
Regarding the resurrection of Christ, David proclaimed, "Arise, O God, judge the earth, for you shall inherit among all nations."
The conclusion of this psalm presents two aspects: initially, the Prophet seeks God's assistance against the corrupt actions of earthly rulers and implores Him, as the true Sovereign and Owner of the entire world, to rectify human judgments, punish the unrighteous judges, and aid the suffering poor with His wisdom and might. It is as if he is expressing, "Since the judges of the earth misuse Your authority for wickedness, O God, it is fitting that You, the ultimate Judge, enact judgment upon these earthly judges and rescue the innocent poor from the tyranny of the lawless and the mighty, for You reign over all nations.
You do not distribute kingdoms to mankind without maintaining supreme authority over them yourself." Furthermore, in the latter aspect, through prayer, he prophesies the arrival of the Messiah, who will inherit the earth and execute just judgments, first through His appointed leaders, namely the princes and rulers of the world, and ultimately through Himself when He comes to judge the living and the dead.
Asaph, the assembly is encouraged to acknowledge that this psalm, crafted by David, was entrusted to Asaph, the leader of the singers. His purpose was to inspire the Jewish community to pursue righteous judgment, with reverence for the unseen God, who evaluates judges with the same measure by which others are assessed (Matt. 7:2; Rom. 2:6). The righteous judgment of Christ the Lord is also made known; the God who was previously invisible manifested Himself in the flesh among the Jewish people, teaching and advising them concerning judgment. He said: ‘Judge not according to persons, but judge righteous judgment; as I hear judgment, and My judgment is righteous’ (John 7:24; 5:30).
The God-inspired prophet David articulates the reasons for God's rejection of the Jews, warning that if we follow in their footsteps, we risk experiencing the same or even greater downfall (Theodoret). Authorities are designated as those who have been entrusted with divine power, yet only God is the ultimate Creator and Judge of all. This stands as the greatest testament to God's love for us; He—our Creator—has graciously bestowed His name upon creation. He is uniquely God. Those who speak truthfully and refrain from deceit are honored by Him to such an extent that He even dwells among them. In contrast, those who fail to live up to the honor they have received are judged publicly, in the sight of all creation (Chrysostom).
Passages read together with this verse.
THEOSIS