Give thanks to the Lord, for He is good; His mercy is everlasting (Psalm 135:1). This Psalm is filled with praise for God, and every verse culminates with the same sentiment. While it offers extensive adoration, it is His mercy that warrants the greatest commendation; without invoking this essential recognition, the author of the Psalm would have been unable to conclude even a single verse. At the final judgment, where the living and the dead will be assessed, the righteous will be granted eternal life, while the unrighteous are destined for everlasting separation (Matt. 25:46). In this context, God's mercy is understood not merely as a future promise but as His eternal grace exhibited toward His saints and faithful ones—granted not because they will continually be miserable and require His mercy indefinitely, but due to the blessedness bestowed upon those who once were wretched, enabling them to cease their misery and enter into joy that is unending, affirming the everlasting nature of His mercy. The transformation from unjust to justified, from sick to whole, from death to life, from mortal to immortal, from sorrowful to joyous is all achieved through His mercy. Therefore, we should give thanks to the Lord; it is an acknowledgment that the gifts He grants us are eternal just as His mercy.
Next, we are urged to express gratitude to the God of gods, for His mercy is unending (Psalm 135:2). We also declare thanks to the Lord of lords, for His mercy is everlasting (Psalm 134:3). This raises the question of who these gods and lords may be, given that the One true God is above them all. In another Psalm, it is pointed out that even human beings are referred to as gods. The Lord himself recalls this in the Gospel, stating, "Is it not written in your law, Ye are gods?" (John 10:34). They are not deemed gods due to their intrinsic goodness, but because the divine Word addressed them in this manner. If they were all virtuous, such a distinction would be unnecessary. He states, "He judges among the gods," following with the inquiry, "How long will ye judge unjustly?" These words are not directed at all, but rather at certain individuals to highlight that not all gods are treated equally.
The question arises: if humans are called gods by the Word of the Lord, are angels also considered gods, given that the ultimate reward for the just is to be compared to angels? Although it may be challenging to find direct references in Scripture labeling angels as gods, when we read, "He is more terrible than all gods," it becomes apparent that the reason is made clear: the gods of the nations are mere idols, suggesting that, as stated in Jewish thought, they are rather devils residing in idols. The physical representations that the Greeks call idols possess eyes but cannot see—highlighting their utter lack of perception—thus they cannot be frightened, as lacking sense renders them immune to fear. How can it be stated that "He is more terrible than all gods" unless it is understood that these images do not encompass the demons that can indeed be frightened? The Apostle affirms, "We know that an idol is nothing" (1 Corinthians 8:4), alluding to the earthly, meaningless matter of the idol. Yet, to counter the notion that there is no living essence that enjoys the offerings of pagan sacrifices, he states, "And what the Gentiles offer, they offer to demons, not to God" (1 Corinthians 10:20).
Thus, if the Holy Scriptures never explicitly identify the holy angels as gods, it may be because the term cannot persuade humanity to render the service of worship to angels that is rightfully reserved for God—their own Creator and that of humankind. It is much more accurate to refer to them as Angels, which translates in Latin as Nuntii, implying that by their role, rather than their essence, they guide us to worship the God they announce. The Apostle encapsulates this when he declares that although there are those called gods, whether in heaven or on earth—many gods and many lords—there is one God the Father, from whom are all things, and we in Him; and one Lord Jesus Christ, through whom are all things, and we through Him (1 Corinthians 8:5-6).
Thus, let us indeed give thanks to the God of gods and Lord of lords for His mercy. He alone performs wonders (Psalm 134:4). Each verse concludes, "For His mercy endures forever," signaling that we should also understand the beginning of each verse in the same light, even if the text does not expressly say "give thanks." This clarity can be seen in Greek and would also be apparent in Latin had our translators opted for a more explicit phrasing. In doing so, they might have begun with "To Him who works miracles." When we read τῷ ποιήσαντι, one must comprehend the intent to express gratitude. I wish they had included an explicit pronoun, saying to Him who does, or to Him who created, or to Him who made certain; for otherwise, it becomes less clear that we should give thanks. Currently, this is presented rather ambiguously, leading some to mistakenly conclude that He who made the heavens, secured the earth, and created the luminaries is addressed "because His mercy endures forever"; whereas, in reality, those whom He has rescued from suffering belong to His mercy—not that one might think He created the heavens, the earth, and the stars out of His mercy, for they are signs of His goodness, having created all things very good (Genesis 1:31). He created all things that they might exist (Wisdom 1:14), while the work of His mercy is to purify us from our sins and deliver us from eternal suffering. The Psalm thus calls us to give thanks to the God of gods and the Lord of lords. Give thanks to Him who alone performs great wonders; give thanks to Him who, by His wisdom, made the heavens; give thanks to Him who spread the earth over the waters; give thanks to Him who alone created the great lights. The reason for our praise is reiterated at the close of all verses: His mercy endures forever.
But what does it mean that He alone performs great wonders? Does this not acknowledge that He accomplishes many extraordinary works through angels and humans alike? Some marvelous deeds are exclusive to God alone, which He lists: "Who by His wisdom made the heavens" (Psalm 135:5), "Who spread the earth over the waters" (Psalm 135:6), "Who alone made the great lights" (Psalm 135:7). The mention of "alone" here indicates that the subsequent miracles are those He performed through humanity. After stating "He who alone created the great lights," He specifies what these lights are: the sun to govern the day (Psalm 134:8) and the moon and stars to oversee the night (Psalm 135:9). Subsequently, He recounts the miracles He enacted through angels and men: He struck Egypt's firstborn (Psalm 135:10), and so forth. Through His sole creative agency, God shaped all of creation, emphasizing significant elements that lead us to contemplate the entirety—it is evident in the heavens that we can perceive and in the earth that we can observe. As there are visible heavens, after naming the luminaries, we are reminded to view the whole celestial sphere as crafted by Him.
However, the inquiry remains: when it is said that He created the heavens in understanding—or, as some translate, in reason—does it imply the heavens we comprehend, or that through His wisdom, He made the heavens (as noted elsewhere, "In wisdom Thou didst create them all")? This raises questions about the uniqueness of this expression, as all things should be understood as created through the same wisdom, which could have been stated universally rather than having this exclusive phrasing. How can there be unity if the understanding or reason is represented through His wisdom, which refers to the only-begotten Word? Is it then argued that since the Trinity constitutes one God, He claims to have created all things singularly to signify He did not employ any creature in creation?
Who indeed placed the earth above the waters? This poses a challenging question, seeing as the earth appears heavier, leading us to think it is not so much supported by the waters as borne by them. To circumvent seeming to challenge our Scriptures against principles expressed by others, another interpretation could suggest that the earth, where humanity resides, represents the living beings inhabiting it, standing above the surrounding waters. When we describe a city built over the sea, it does not mean the sea exists beneath it in the same manner that waters lie beneath cave chambers or vessels sailing above; rather, the city is said to be above the sea because it rises over the waters lying beneath it.
Moreover, if these words signify a deeper truth relevant to us, God by His wisdom has made the heavens—representing His saints, those spiritual beings to whom both faith and profound understanding of divine matters have been granted. Those unable to reach this understanding, yet steadfast in faith as they hope, remain in the realm of the earthly. Thus, it is said, "He hath put the earth above the waters." As it is written of our Lord Jesus Christ that in Him are hidden all the treasures of wisdom and knowledge (Colossians 2:3), and noting that wisdom and knowledge present somewhat differing qualities, Scripture provides evidence—especially in Job's words defining each: wisdom is knowing and loving Him who eternally exists unchanged—namely, God. Notably, where he states that godliness is wisdom (in Greek, θεοσ-βεια), we could express it in Latin as the worship of God. To turn away from evil, referred to as knowledge, reflects the imperative to navigate carefully through the wicked and corrupt generations (Philippians 2:15), guarding oneself from iniquity while shining amidst darkness with the light of one’s divine gift.
He is the one who brought Israel out of Egypt (Psalm 134:11) and delivered His holy and faithful ones from the midst of the wicked, with might and an outstretched arm (Psalm 135:12). What could be more powerful, more extended, than the strength concerning which it is asked, "To whom is the arm of the Lord revealed?" (Isaiah 53:1). He divided the Red Sea (Psalm 134:13) not just so that the same baptism could be a passage to life for some and a passage to death for others, but that He might lead Israel safely through it (Psalm 134:14). He guides His renewed people through the water of regeneration. He overwhelmed Pharaoh and his army in the Red Sea (Psalm 135:15), swiftly destroying both the sin of His people and its guilt through baptism. He shepherds His people through the wasteland (Psalm 134:16), escorting us through the difficulties of this world to prevent our demise. He defeated great kings (Psalm 135:17) and vanquished renowned rulers (Psalm 135:18). He subdues the lethal forces of the adversary. Sihon, the king of the Amorites (Psalm 134:19), mirrors the anguish found in temptation, as his name signifies a king of those who instigate bitterness; Og, the king of Bashan (Psalm 135:20), represents chaos, often the crown of disorder. The adversary gathers confusion, offering anything but peace. He bestowed their lands as an inheritance (Psalm 135:21) to Israel, His servant (Psalm 135:22). For He grants their spoils, once held by the devil, as an inheritance to the children of Abraham, who is Christ.
THEOSIS