Our transformation from unjust to just, from sick to whole, from dead to alive, and from miserable to joyous, is all due to His mercy. What we will become will endure forever, confirming the everlasting nature of His compassion. Hence, we ought to express our gratitude to the Lord; through our acknowledgment, we can anticipate the eternal goodness He bestows, for His mercy lasts forever.
Next, we read, Give thanks to the God of gods, for His mercy endures forever (Psalm 135:2). Give thanks to the Lord of lords, for His mercy is everlasting (Psalm 134:3). We might ponder who these "gods" and "lords" are, to whom the one true God is recognized as Lord. In another Psalm, it is noted that even humans are referred to as gods. The Lord acknowledges this in the Gospel when He states, "Is it not written in your law, Ye are gods?" (John 10:34). This designation does not imply that they are all virtuous, but rather highlights the fact that they are referred to as such based on God’s declaration. If they were wholly good, no distinction would be necessary. He proclaims: "He judges among the gods," and follows with, "How long will you judge unjustly?" These admonitions are aimed specifically at some rather than a blanket statement to all.
However, a further inquiry arises: if those to whom God spoke are termed as gods, could angels also be considered gods? While it may be difficult to find explicit scriptural confirmation regarding angels being called gods, there is a statement referencing God as being more fearsome than all gods, explained in the context that the idols of the nations are demons, thus revealing that "the gods of the nations are idols" relates to devils residing in these idols. For the images termed idols, which the Greeks label as such, have eyes but cannot see and are described by all their other attributes due to their inherent lifelessness; therefore, they cannot be afraid, for that which lacks sensation cannot experience fear. How then can it be said that the Lord is "more terrible than all gods," if these images do not embody the fearsomeness of demons? Thus the Apostle affirms, "We know that an idol is nothing" (1 Corinthians 8:4), referring to its empty, earthly substance. Yet to prevent anyone from concluding that there is no living essence behind idolatrous offerings, he adds, "What the Gentiles sacrifice, they sacrifice to demons and not to God. I do not want you to share in communion with demons" (1 Corinthians 10:20). Consequently, if we do not find evidence in the Scriptures that the holy angels are referred to as gods, it seems reasonable that this designation could not inspire true worship and service, which in Greek is termed λειτουργία or λατρία, and thus is reserved for God Himself, who is the God of both angels and humankind. Therefore, it is fitting to refer to them simply as angels, a term meaning messengers, enabling us to grasp their role in pointing us towards the worship of God whom they herald. The Apostle summarizes this well: "Though there are those referred to as gods in heaven or on earth, as there are many gods and many lords; yet for us there is one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we by Him" (1 Corinthians 8:5-6).
Thus, we offer our thanks to the God of gods and Lord of lords for His enduring mercy. He alone performs wonders (Psalm 134:4). As each verse concludes with, "for His mercy endures forever," we understand that similar gratitude is inherently present at the beginning of each line, even if it is not explicitly stated. This clarity is evident in the Greek language and could have been expressed in Latin by our translators. They might have incorporated a clearer phrase, such as "To Him who works miracles," implying praise. It is essential to interpret the phrases referring to God, who created the heavens and affirmed the earth, because His mercy encapsulates those He has saved. This should not imply that He created these wonders solely for mercy's sake; rather, they signify His goodness manifested in creation, which He deemed very good (Genesis 1:31). For He established all things to exist (Wisdom 1:14), while His mercy is exemplified in our redemption from sin and deliverance from eternal despair. Thus, the Psalm calls upon us to thank the God of gods, the Lord of lords, the one who alone performs great wonders, who crafted the heavens with His wisdom, spread out the earth over the waters, and made the great lights.
What is meant by His greatness in doing wonders alone? Is it not because He has accomplished many extraordinary deeds through His angels and servants? There are remarkable acts that God performs exclusively, and these are detailed in the scriptures: "Who by His wisdom made the heavens" (Psalm 135:5), "Who spread out the earth over the waters" (Psalm 135:6), "Who alone made the great lights" (Psalm 135:7). The distinction serves to highlight that the narrative shifts from mentioning the singular divine creation to the miracles performed through human beings. After stating that He singularly created the significant luminaries, the psalmist clarifies who they are: the sun to rule the day (Psalm 134:8), and the moon and stars to govern the night (Psalm 135:9), before recapping further miracles performed through angels and humans: "Who struck down Egypt's firstborn" (Psalm 135:10) and beyond. The entirety of creation emerged directly from His will, attributing to Him the splendid works that lead us to consider the scope of it all; we can comprehend the heavens and perceive their vastness. When invoked to witness the heavenly bodies, we are instructed to recognize their existence is contingent upon His creative act.
However, when He mentions creating the heavens in understanding, or reasoning, perhaps He meant the heavens as entities we can grasp, or to suggest that in wisdom, all were created by the Word. The question remains: why is this specific to the heavens when all things were birthed through this same wisdom? Only this could underscore the beauty of creative expression, suggesting an understanding that needed utterance. This implies the singularity of creation as an act of God, not facilitated by any creature, encapsulating the unified nature of the Trinity.
Who indeed places the earth above the waters? This presents a conundrum since the earth appears heavier, leading one to think it is sustained less by the waters than carried forth by them. To address potential skepticism surrounding scriptural intention against supposed scientific principles, one might suggest an alternative interpretation in which the earth, representing humanity, rises above the waters that encompass it. When describing a city built over the sea, it is understood that while the sea exists below, the city embodies authority over the waters surrounding it.
Moreover, if these words convey deeper meaning, we could interpret that God has shaped the heavens to symbolize His saints—spiritual individuals endowed not only with faith but with comprehension of divine truths. Those who hold fast to their faith but have yet to grasp these truths could be likened to the earth. Thus, it is appropriately articulated that He has placed the earth above the waters. Furthermore, written of Christ, "In Him are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). The variance of wisdom and knowledge acknowledges distinct attributes, delineated in scriptural discourse, particularly in Job’s declarations. True wisdom lies in recognizing and loving the unchanging God, as "godliness is wisdom" (θεοσ-βεια), aligning with our understanding of worship. Knowledge, as delineated in scripture, is to forsake the patterns of this fallen generation (Philippians 2:15), effectively avoiding the night of sin and retaining clarity through His light.
"Who brought Israel out from among them" (Psalm 134:11). He also liberated His holy and faithful ones from the clutches of the wicked with a mighty hand and powerful arm (Psalm 135:12). What could be more potent, more formidable, than the one to whom it is said, "To whom has the arm of the Lord been revealed?" (Isaiah 53:1). "He parted the Red Sea" (Psalm 134:13), marking a division where the same act of baptism signifies life for some and death for others. He led Israel through it (Psalm 134:14), just as He guides His renewed people through the waters of regeneration. In defeating Pharaoh, He vanquished powers at the Red Sea (Psalm 135:15). Through baptism, He eradicates sin and guilt. "Who guided His people through the wilderness" (Psalm 134:16). He leads us past the desolations of this world, ensuring our survival.
"Who struck down mighty kings" (Psalm 135:17) and killed renowned rulers (Psalm 135:18). From us, He vanquishes the deadly forces of the enemy. Sihon, king of the Amorites (Psalm 134:19), and Og, king of Bashan (Psalm 135:20), represent the adversary's confounding nature. Og signifies a heap of confusion, capturing the essence of the enemy's disarray. For what does the devil amass but disorder? He granted their land as a possession (Psalm 135:21), an inheritance for His servant Israel (Psalm 135:22). He gives what the enemy usurped as the rightful legacy of Abraham’s descendants, namely Christ. "He remembers us in our affliction" (Psalm 134:23) and redeems us from our adversaries (Psalm 135:24) through the sacrifice of His only Son. "He provides food for all living beings" (Psalm 135:25), signifying sustenance for all humanity, extending grace not only to Israel but to the Gentiles. “For of this food, He declared, My flesh is true food.” "Give thanks to the God of heaven" (Psalm 134:26). "Give thanks to the Lord of lords" (Psalm 135:27). The phrase "God of heaven" expresses a sentiment akin to "God of gods." This reiteration reinforces the same thought. Offer thanks to the Lord of lords. Yet, for us, there is but one God... and one Lord, Jesus Christ, through whom all things exist, and we by Him (1 Corinthians 8:5-6), through whom we affirm, His mercy endures forever.
THEOSIS