Psalm 136 (135):10Meaning & Commentary from the Church Fathers

On the contrary, He aimed to instill awe in His adversaries and demonstrated His ability to accomplish all things, both through visible demonstrations of His might and through actions that were hidden from them. What He performed publicly was not done as if He were incapable of orchestrating things in secret; likewise, His private arrangements were not executed as if He could not act openly. In both instances, He manifested His power. Furthermore, this instilled great dread among the outsiders, as illustrated by the later remarks of the wise men of Azotus: “And why should you harden your heart, as the Egyptians and Pharaoh hardened their heart? Behold, when the Lord showed His power over them, they let them go, and they went” (1 Kings 6:6). Do you perceive how they revered Him, and thus—in light of the abduction, the concealment, the unknown to them?

It is important to understand that after this judgment, there will not be those to whom God will extend mercy in a lasting sense, but rather, this mercy is understood as the eternal grace He pours out upon His saints and believers—not because they suffer eternally and thus require His mercy forever, but because the blessedness He grants to the suffering leads them to joy that lasts forever. His mercy transforms the unjust to just, the sick to whole, the dead to living, the mortal to immortal, and the wretched to blessed. What we shall become in Him is everlasting, affirming that His mercy is eternal. Therefore, let us give thanks to the Lord; this declaration carries the promise of eternal good, for His mercy lasts forever; in other words, the goodness He graciously gives us is enduring.

Next, we are reminded to give thanks to the God of gods, for His mercy endures forever (Psalm 135:2). Let us also honor the Lord of lords, acknowledging His eternal mercy (Psalm 134:3). We may ponder who these gods and lords are, considering that the true God reigns as God and Lord over all. The Scriptures even declare that men are referred to as gods; the Lord Himself references this, saying, "Is it not written in your law, 'Ye are gods?'" (John 10:34). This title is not based on the inherent goodness of all who are called gods but on a divine pronouncement. If they were all good, the distinction would not be necessary. The Lord states that He judges among the gods, and He asks, "How long will you judge in unjust ways?" These words are directed not to all but to some, revealing a distinction among the gods.

Yet, we may inquire: if those to whom the Lord spoke are called gods, can the angels also bear this title? It is not evidently presented in the Scriptures that angels are referred to as gods. Instead, when we read, "He is more awesome than all gods," it is clarified that the idols of the nations are merely demons, allowing us to perceive that the Gentile gods indeed are not gods but idols, consigned to the realm of devils. The idols, called by the Greeks and now by us as well, possess eyes but cannot see, and are devoid of any true substance; thus, they cannot be frightened. How could it then be that the Lord is termed "more terrible than all gods" unless these images encompass demons, who can indeed be fearful? Consequently, the Apostle reminds us, "We know that an idol is nothing" (1 Corinthians 8:4), referring to its empty material nature. Yet, lest anyone presume that no living and feeling entities benefit from pagan sacrifices, he adds, "What the Gentiles offer, they offer to demons, and not to God. I do not want you to have fellowship with demons" (1 Corinthians 10:20).

Thus, if the sacred angels are not explicitly called gods in Scripture, it may be because the honor due to God is not meant to be given to angelic beings, whose ministry can only reflect the glory of the true God. It is, therefore, more appropriate to refer to them as angels—messengers—indicating by their function the divine message they deliver. The Apostle succinctly states: "For though there are those called gods in heaven or on earth, as there are many gods and many lords, yet we have one God, the Father, from whom are all things, and we exist for Him, and one Lord, Jesus Christ, through whom are all things, and we exist through Him" (1 Corinthians 8:5-6).

Let us therefore give thanks to the God of gods and the Lord of lords for His mercy. The Psalmist declares, "Who alone performs wonders" (Psalm 134:4). The concluding phrases of each verse remind us that His mercy endures forever. While the text does not begin with "Give thanks," the intended meaning is clear in the Greek. The Latin translation could have conveyed this as well if the translators had opted for that phrasing. The expression indicates the need for gratitude toward the One who works miracles. The Psalm illustrates that the earth and heavens were made not through any intermediary but by His lone hand, signifying His sovereignty over creation. The notation of each creation, such as the heavens, is designed to invoke awe and acknowledgment of God's greatness.

The declaration that God created the heavens by His wisdom (Psalm 135:5) raises questions about the nature of creation itself; it signifies His divine reason and intellect behind all things. The wisdom of God ensures coherence and purpose in creation, underscoring that all things were made good (Genesis 1:31), for they reflect His glory. It is by His mercy that we are cleansed from our sins and delivered from eternal despair.

The Psalm urges us to express gratitude to the God of gods and the Lord of lords, paying due homage to the one who brings wonders into our lives, who created the heavens through wisdom, who stretched the earth over the waters, and who fashioned the great lights in the sky. These acts of creation serve as eternal reminders of God's goodness, as His mercy indeed lasts forever.

Furthermore, the significance of "who alone performs great wonders" needs clarification. Indeed, while God works through angels and men, certain miraculous deeds can only be attributed directly to Him, such as the grand act of creating the heavens and the earth as well as the sun, moon, and stars (Psalm 135:8-9). The continued statement on God’s extraordinary delegation of power indicates that many of His miracles are executed through faithful individuals and His holy angels, emphasizing the distinction between the Creator and His creations.

Despite questions surrounding the language of the text, it is clear that God's wisdom undergirds all creation. The challenge lies in understanding how He placed the earth above the waters, which may appear paradoxical. Nevertheless, various interpretations can elucidate this imagery, particularly as it relates to the earth populated by people, elevated in significance above the surrounding waters.

Lastly, Psalm 134:11 reminds us of God’s redemptive action, bringing Israel forth from oppression with a mighty hand (Psalm 135:12). He parted the Red Sea (Psalm 134:13), signifying the transformative nature of baptism that leads to life or death, cleansing His people from sin while delivering them through the waters of regeneration. The mighty works continue as He leads His people through trials, conquering powerful kings and ultimately granting an inheritance to Israel, a promise fulfilled in Christ, as demonstrated in the grace that flows from His mercy and provision for all of humanity, as articulated in the final verses.

Let us rejoice in the God of heaven and give thanks to the Lord of lords, affirming our faith in His mercy that endures forever (Psalm 134:26, Psalm 135:27). For, as we recognize, there is one God and one Lord Jesus Christ, through whom all things exist.

Theodoret reflects on this, asking, If one claims that mercy cannot lead to death, let them understand that punishment can arise from compassion for the wronged; for by showing mercy to the Israelites, God brought judgment upon the Egyptians. Both the oppressors and the oppressed are encompassed by His justice; He shows mercy with righteousness and administers discipline with justice as well. Therefore, it is repeated: His mercy endures forever. Eusebius interprets the phrase ‘with a mighty hand and strong arm’ to refer to the Word of God. Chrysostom explains that this was stated to prevent the weak-minded from assuming that God's command for the Israelites to take gold and silver from the Egyptians stemmed from weakness. Rather, it was His design to demonstrate to His formidable foes His ability to act with absolute power and to outsmart them. Just as in the overtly powerful acts He performed, His cunning actions were deliberate—not because He lacked the capability for clearer displays, but to reveal His strength in both manners. This even instilled fear in the adversaries; observe what the wise men of Azotus later proclaimed: Was it not when we were stricken that they allowed them to leave, resulting in their departure?

The liberation of the Israelites stands as God's foremost intention, leading to the conclusion that all these actions are fundamentally linked to His compassion. Moreover, God extends mercy even to the most unrighteous, removing them from existence quickly to prevent their prolonged descent into severe sinfulness, which could result in incurring His profound wrath on the day of divine judgment.