Psalms 81:1

1. Therefore neither would the Lord, nor the Holy Spirit, nor the apostles, have ever named as God, definitely and absolutely, him who was not God, unless he were truly God; nor would they have named any one in his own person Lord, except God the Father ruling over all, and His Son who has received dominion from His Father over all creation, as this passage has it: “The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.” Here the [Scripture] represents to us the Father addressing the Son; He who gave Him the inheritance of the heathen, and subjected to Him all His enemies. Since, therefore, the Father is truly Lord, and the Son truly Lord, the Holy Spirit has fitly designated them by the title of Lord. …

For although you are not yet able to do the things enjoined by the Law, yet, considering that the noblest examples are set before us in it, we are able to nourish and increase the love of liberty; and so we shall profit more eagerly as far as we can, inviting some things, imitating some things, and fearing others. For thus the righteous of the olden time, who lived according to the law, “were not from a storied oak, or from a rock;” because they wish to philosophize truly, took and devoted themselves entirely to God, and were classified under faith. Zeno said well of the Indians, that he would rather have seen one Indian roasted, than have learned the whole of the arguments about bearing pain. But we have exhibited before our eyes every day abundant sources of martyrs that are burnt, impaled, beheaded. …

But this argument you will try to shake with an objection from the name of God, by alleging that that name is a vague one, and applied to other beings also; as it is written, “God standeth in the congregation of the mighty; He judgeth among the gods.” And again, “I have said, Ye are gods.” As therefore the attribute of supremacy would be inappropriate to these, although they are called gods, so is it to the Creator. This is a foolish objection; and my answer to it is, that its author fails to consider that quite as strong an objection might be urged against the (superior) god of Marcion: he too is called god, but is not on that account proved to be divine, as neither are angels nor men, the Creator’s handiwork . …

But God is God, and Matter is Matter. As if a mere difference in their names prevented equality, when an identity of condition is claimed for them! Grant that their nature is different; assume, too, that their form is not identical, what matters it so long as their absolute state have but one mode? God is unborn; is not Matter also unborn? God ever exists; is not Matter, too, ever existent? Both are without beginning; both are without end; both are the authors of the universe, both He who created it, and the Matter of which He made it. For it is impossible that Matter should not be regarded as the author of all things, when the universe is composed of it. …

Well then, you reply, if He was God who spoke, and He was also God who created, at this rate, one God spoke and another created; (and thus) two Gods are declared. If you are so venturesome and harsh, reflect a while; and that you may think the better and more deliberately, listen to the psalm in which Two are described as God: “Thy throne, O God, is for ever and ever; the sceptre of Thy kingdom is a sceptre of righteousness . Thou hast loved righteousness, and hated iniquity: therefore God, even Thy God, hath anointed Thee or made Thee His Christ .” Now, since He here speaks to God, and affirms that God is anointed by God, He must have affirmed that Two are God, by reason of the sceptre’s royal power. …

Before proceeding to the next point, it may be well for us to see whether we do not accept with approval the saying, “No man can serve two masters,” with the addition, “for either he will hate the one, and love the other; or else he will hold to the one, and despise the other,” and further, “Ye cannot serve God and mammon.” The defence of this passage will lead us to a deeper and more searching inquiry into the meaning and application of the words “gods” and “lords.” Divine Scripture teaches us that there is “a great Lord above all gods.” And by this name “gods” we are not to understand the objects of heathen worship (for we know that “all the gods of the heathen are demons”), but the gods mentioned by the prophets as forming an assembly, whom God “judges,” and to each of whom He assigns his proper work. …

And if Celsus would have us to lead armies in defence of our country, let him know that we do this too, and that not for the purpose of being seen by men, or of vainglory. For “in secret,” and in our own hearts, there are prayers which ascend as from priests in behalf of our fellow-citizens. And Christians are benefactors of their country more than others. For they train up citizens, and inculcate piety to the Supreme Being; and they promote those whose lives in the smallest cities have been good and worthy, to a divine and heavenly city, to whom it may be said, “Thou hast been faithful in the smallest city, come into a great one,” where “God standeth in the assembly of the gods, and judgeth the gods in the midst;” and He reckons thee among them, if thou no more “die as a man, or fall as one of the princes.”

In Genesis: “And God said unto Jacob, Arise, and go up to the place of Bethel, and dwell there; and make there an altar to that God who appeared unto thee when thou fleddest from the face of thy brother Esau.” Also in Isaiah: “Thus saith the Lord, the God of Sabaoth, Egypt is wearied; and the merchandise of the Ethiopians, and the tall men of the Sabeans, shall pass over unto Thee, and shall be Thy servants; and shall walk after Thee bound with chains; and shall worship Thee, and shall pray to Thee, because God is in Thee, and there is no other God beside Thee. For Thou art God, and we knew it not, O God of Israel, our Saviour. They shall all be confounded and fear who oppose Thee, and shall fall into confusion.” Likewise in the same: “The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God. …

2. But then who are those gods, or where are they, of whom God is the true God? Another Psalm saith, “God hath stood in the synagogue of gods, but in the midst He judgeth gods.” As yet we know not whether perchance any gods be congregated in heaven, and in their congregation, for this is “in the synagogue,” God hath stood to judge. See in the same Psalm those to whom he saith, “I have said, Ye are gods, and children of the Highest all; but ye shall die like men, and fall like one of the princes.” It is evident then, that He hath called men gods, that are deified of His Grace, not born of His Substance. For He doth justify, who is just through His own self, and not of another; and He doth deify who is God through Himself, not by the partaking of another. But He that justifieth doth Himself deify, in that by justifying He doth make sons of God. …

1. This Psalm, like others similarly named, was so entitled either from the name of the man who wrote it, or from the explanation of that same name, so as to refer in meaning to the Synagogue, which Asaph signifies; especially as this is intimated in the first verse. For it begins, “God stood in the synagogue of gods” ( ver. 1 ). Far however be it from us to understand by these Gods the gods of the Gentiles, or idols, or any creature in heaven or earth except men; for a little after this verse the same Psalm relates and explains what Gods it means in whose synagogue God stood, where it says, “I have said, Ye are gods, and ye are all the children of the Most High: but ye shall die like men, and fall like one of the princes.” In the synagogue of these children of the Most High, of whom the same Most High said by the mouth of Isaiah, “I have begotten sons and brought them up, but they despi …

12. See if this be not the reason for the joy of the daughters of Judah. “For Thou, Lord, art most high over all the earth” ( ver. 9 ). Not in Judæa alone, but over Jerusalem; not over Sion only, but over all the earth. To this whole earth the judgments of God prevailed, so that it assembled its nations from every quarter: judgments with which they who have cut themselves off have no communion: they neither hear the prophecy, nor see its completion; “For Thou, Lord, art most high over all the earth: Thou art exalted far above all gods.” What is “far”? For it is said of Christ. What then meaneth “far,” except that Thou mayest be acknowledged coequal with the Father? What meaneth, “above all gods”? Who are they? Idols have not life, have not sense: devils have life and sense; but they are evil. …

2. Then follows, “Give thanks to the God of gods, for His mercy endureth for ever” ( ver. 2 ). “Give thanks to the Lord of lords, for His mercy endureth for ever” ( ver. 3 ). We may well enquire, Who are these gods and lords, of whom He who is the true God is God and Lord? And we find written in another Psalm, that even men are called gods. The Lord even takes note of this testimony in the Gospel, saying, “Is it not written in your Law, I have said, Ye are gods?”…It is not therefore because they are all good, but because “the word of God came to them,” that they were called gods. For were it because they are all good, He would not thus distinguish between them. …