Psalm 136 (135):13Meaning & Commentary from the Church Fathers

Though they were completely oblivious to the signs displayed before them, they should have been filled with wonder at His might and fallen to their knees, abandoning their futile challenge. Observing the elements of nature bending to His command and opposing them, they persisted in their folly and, despite witnessing such an extraordinary miracle, embarked boldly down this unwarranted path. Consequently, the sea became their grave—not as a natural occurrence, but as divine retribution. Thus, in a brief time, the expected actions unfolded, with the sea parting, not just once, but in accordance with the number of tribes. In each instance, the prophet emphasizes the grace of God, for this was the primary intent behind His works. The miracles performed upon the elements were intended to show that they could not merely be attributed to natural occurrences, but rather to a divine orchestration that enacted wonders. This incident with the sea was a definitive moment, as it did not occur by chance; subsequent to this event, no similar occurrences transpired. In contrast, natural phenomena tend to repeat themselves and typically occur with regularity.

Instead, it brings a blessedness that transforms the wretched into joyful beings eternally, thus confirming that His mercy is everlasting. The transformation from unjust to just, from sick to whole, from death to life, from mortal to immortal, and from wretched to joyful is all attributed to His mercy. Our states will last eternally; thus, His mercy is eternal. Hence, express thanks to the Lord; from such a declaration, you shall receive enduring blessings, for His mercy is forever enduring.

Next, express gratitude to the God of gods, for His mercy lasts forever, Psalm 135:2. Praise the Lord of lords, for His mercy is everlasting, Psalm 134:3. We might ponder who these gods and lords are in relation to the One true God. Another psalm indicates that even humans can be referred to as gods. The Lord acknowledges this in the Gospel, stating, "Is it not written in your law, 'You are gods?'" John 10:34. They are called gods not because they embody goodness, but because God spoke those words to them. If they were indeed all good, He would not differentiate among them. He declares, "He judges among the gods," followed by, "How long will you judge unjustly?"—a statement directed not at all, but selectively among the gods.

It raises the question: if humans addressed by God's word are termed gods, can angels be similarly named? While it's challenging to find explicit references in Scripture calling angels gods, when it is said of God, "He is more fearsome than all gods," it is clarified that the gods of the Gentiles are idols, which helps us understand that these representations symbolize devils—mere figures that lack perception and cannot be frightened. The Apostle confirms our understanding by stating that we know an idol is nothing, 1 Corinthians 8:4, referring to its material emptiness. However, he points out that the offerings presented by Gentiles are sacrifices to demons, not to God: "I do not want you to participate with demons," 1 Corinthians 10:20. Therefore, if we do not find scripture referring to holy angels as gods, it’s likely because the term should not lead us to worship the angels, which should be reserved for the One who is God over both them and humanity. More fittingly, we should refer to them as angels, meaning messengers in Latin, emphasizing their role rather than essence, indicating that they guide us to honor the God they proclaim. The Apostle summarizes succinctly: "For although there are those called gods, whether in heaven or on earth, as there are many gods and many lords, yet for us there is one God the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and we through Him," 1 Corinthians 8:5-6.

Thus, let us offer thanks to the God of gods and Lord of lords for His mercy. Psalm 134:4. Each verse concludes with "For His mercy endures forever," suggesting that at the beginning of each line, there is an implied command to give thanks. This is clearer in the Greek text; a similar clarity would hold in Latin if the translators chose to express it as offering thanks to Him who performs miracles. The Greek term indicates an understanding of "give thanks." It would have been easy to relate this acknowledgment to Him who created the heavens and secured the earth, as well as the celestial bodies, for His mercy lasts forever. The implication is not that He created them solely for the sake of His mercy; these creations are demonstrations of His goodness. Genesis 1:31 states, "And God saw all that He had made, and it was very good."

His creations exist to manifest their being; Wisdom 1:14 emphasizes that He establishes existence as an act of His mercy, meant to cleanse us from sin and redeem us from eternal despair. Thus, the Psalm extends an invitation to express gratitude: gratitude to the God of gods, praise to the Lord of lords, praise to Him who alone performs great wonders, who by His wisdom founded the heavens, who spread the earth over the waters, who alone made the great lights. The reason for our praise is reiterated at the conclusion of each verse: for His mercy lasts forever.

But what does it mean, "who alone does great wonders?" Is it not reflecting that He has accomplished many marvelous acts through angels and humans? Certain wonders are uniquely divine. He identifies them: "Who by His wisdom made the heavens," Psalm 135:5, "Who spread the earth over the waters," Psalm 135:6, and "Who alone made the great lights," Psalm 135:7. The singular usage here indicates miracles specifically performed by God, while He does work through humanity in other instances. After identifying the great lights, He clarifies with details: the sun to govern the day, Psalm 134:8, and the moon and stars to supervise the night, Psalm 135:9. Then, He addresses the miracles achieved through angels and men, such as striking Egypt's firstborn, Psalm 135:10, and others. The whole of creation is credited to God, for He did not rely on any created being to accomplish this, and He highlights key aspects of creation to evoke our contemplation. The visible heavens and earth are foundational elements of what He made.

Yet, whether the phrase "He who created the heavens in understanding," or "in wisdom," signifies our ability to comprehend the heavens or indicates that God, characterized by wisdom (as stated elsewhere, "In wisdom, Thou didst create them all"), refers to the Word made flesh raises questions. If it suggests God creates the heavens by wisdom, why limit this assertion only to the heavens when He creates all things through that same wisdom? The distinction may exist solely for clarity in expression, allowing the concept to be understood without explicit mention. Is it not possible that, through wisdom, denoting the Only Begotten Word, He emphasizes that the creation came forth entirely through Him, not through any other being, reaffirming the oneness of the Trinity rather than suggesting three deities?

And who is it that establishes the earth upon the waters? This raises complex questions, since the earth appears heavier. Yet, we might interpret this as signifying that the earth, which contains living beings, is above the surrounding waters, just as one might describe a city built upon the sea. This description doesn't imply the sea is beneath it as something steady, but rather that it is elevated above the water that supports it.

If these words bear further significance relevant to us, God, in His wisdom, crafts the heavens, symbolizing His saints—those spiritual individuals endowed with both faith and insight into divine truths. Those who have yet to attain this higher understanding remain beneath the heavens and are associated with the earth. Their steadfastness in faith within baptism indicates they have been elevated: He has set the earth above the waters.

Since it is stated about our Lord Jesus Christ that in Him are hidden all treasures of wisdom and knowledge (Colossians 2:3) and that wisdom and knowledge possess subtle distinctions, this notion is likewise established in Scripture. Job illustrates this by differentiating between knowing and loving the eternal God, who is unchanging. Recognizing godliness as wisdom in Greek (θεοσ-βεια), we encapsulate it in our own terms as reverence for God. To turn away from evil—termed knowledge—signifies caution against corrupt influences, enabling each person to avert the darkness prevalent in this age, Philippians 2:15.

He brought Israel out of their bondage, Psalm 134:11, and liberated His holy and faithful ones from among the wicked, with a mighty hand and an outstretched arm, Psalm 135:12. What is more potent, what can surpass that of which it is said, "To whom has the arm of the Lord been revealed?" Isaiah 53:1. He divided the Red Sea, Psalm 134:13, establishing a path for some into life while leading others toward death. He guided Israel through this divide, Psalm 134:14, just as He brings forth His renewed people through the waters of regeneration. He overthrew Pharaoh and his army within the Red Sea, Psalm 135:15, swiftly vanquishing both the sin and its guilt for His people through baptism. He led His people through the wilderness, Psalm 134:16, guiding us through the arid trials of this world to prevent our demise therein. He struck down great kings, Psalm 135:17, and put to death renowned rulers, Psalm 135:18. He destroys the deadly forces at work in our lives, even those represented by Sechon, king of the Amorites, Psalm 134:19—an embodiment of bitterness, aptly named due to the malevolence of the Amorites—and Og, king of Bashan, Psalm 135:20. "A heap," signifying Og, relates to the king of chaos inherent in Bashan, where the devil gathers disorderly confusion.

And He granted their land as an inheritance, Psalm 135:21, bestowing it upon Israel His servant, Psalm 135:22. He grants what the devil once possessed as an inheritance to the descendants of Abraham, to Christ Himself. He remembers us in our lowliness, Psalm 134:23, and redeems us from our adversaries, Psalm 135:24, by the blood of His only begotten Son. He provides sustenance to all living beings, Psalm 135:25—this refers not only to the Israelites but also to the Gentiles, for He states, "My flesh is true food." Offer thanks to the God of heaven, Psalm 134:26. Express gratitude to the Lord of lords, Psalm 135:27. By referencing "God of heaven," He reiterates what has been expressed as "God of gods." Repeating, "Give thanks to the Lord of lords," emphasizes that for us, there is only one God—one Lord Jesus Christ, through whom all things exist, and we through Him, 1 Corinthians 8:5-6, by whom we affirm that His mercy endures forever.

He emphasizes this division as the sea was transformed into two barriers. Additionally, he agrees with Chrysostom and Eusebius in stating that it was appropriate for God to guide the Israelites, as David notes: who divided the Red Sea into two sections. It has also been suggested that the expanse of the divided sea measured approximately two hundred and fifty feet wide and extended for four miles, which the Israelites traversed in six hours. Some scholars argue that the Scripture employs the plural to reflect the nature of the Hebrew language. Origen expressed that the term "shaken down" illustrates the ease with which they sank. Chrysostom observes how God displayed both His power and His patience, as He did not annihilate them at that moment despite their shamelessness and defiance; they ultimately led themselves to ruin. The same divine might instilled courage in the Israelites as they crossed the sea, compelling them to embark on this unfamiliar path; for with towering walls of water on both sides, it took unwavering faith and bravery to confront the potential danger of such a crossing. Therefore, as David declared, He who led Israel through the waters.