Psalm 136 (135):14Meaning & Commentary from the Church Fathers

It was insufficient merely to part the sea and provide passage; such an act might have only astonished or frightened them, potentially dissuading them from proceeding, filling them with dread due to its uniqueness. However, God’s power instilled in them a sense of bravery, encouraging them to walk this remarkable path even after the waters had parted. With the waters towering on either side, it required a bold and steadfast spirit to avoid being overwhelmed and sinking the entire camp.

Our justification, healing, life, immortality, and happiness stem from His compassion. Therefore, what we become, we will remain forever, affirming that His mercy is everlasting. Thus, let us offer thanks to the Lord, for while His mercy endures forever, the good bestowed upon us is everlasting.

Next, we are called to give thanks to the God of gods, for His mercy endures forever (Psalm 135:2). We are to thank the Lord of lords, whose mercy is eternal (Psalm 134:3). It prompts us to ponder who these gods and lords are, in relation to the true God who reigns above them. The psalms assert that even humans are referred to as gods, as noted in the Gospel, where it is proclaimed, “Is it not written in your law, ‘Ye are gods’?” (John 10:34). This designation does not imply inherent goodness; rather, it emphasizes the divine word that accords them such titles. If all were genuinely good, then such a distinction would be unnecessary. As it is said, "He judges among the gods," indicating that His words about judgment apply not to all but to certain individuals, highlighting discernment among these beings.

The question may arise: if those to whom God's word was addressed are called gods, can angels be similarly regarded? While explicit references to angels as gods may not be easily found in Scripture, it is noted that the Lord God is “more dreadful than all gods.” This might suggest that the “gods” of the nations are akin to demons, reinforcing that these deities are ultimately powerless idols, devoid of sense and authority, and emphasizing that they hold no power to instill fear. The Apostle Paul reminds us that “an idol is nothing” (1 Corinthians 8:4), indicating the futility of such beliefs. Furthermore, it is clarified that the offerings of the Gentiles are directed towards devils, not God, and warns against communion with them (1 Corinthians 10:20).

Thus, if there are no instances in Scripture designating holy angels as gods, it seems prudent that such a term would inhibit people from rendering the worship due only to God, their Creator. It is more fitting to refer to them as Angels, meaning messengers, allowing us to comprehend their role in directing us to the worship of the true God. The Apostle sums this up by stating that while there may be many called gods or lords in heaven and on earth, we have one God, the Father, from whom everything originates, and one Lord, Jesus Christ, through whom all things exist (1 Corinthians 8:5-6).

Let us, therefore, give thanks to the God of gods and Lord of lords for His everlasting mercy. He alone performs wonders (Psalm 134:4). Each verse's conclusion with “for His mercy endures forever” should be interpreted at the beginning as well, suggesting that giving thanks is always implied. For in the original Greek, it would be clearer, particularly in Latin, if it had been expressed as “to Him who performs miracles.” Each mention of His actions calls for gratitude, recognizing that He created the heavens, established the earth, and fashioned the luminaries, all affirming that His mercy is eternal. His unique act of mercy involves cleansing us from sin and delivering us from eternal despair.

So the psalm calls us: give thanks to the God of gods, the Lord of lords, who alone does great wonders; for this demonstrates His sovereign power over creation. The psalmist articulates notable miracles, like creating the heavens (Psalm 135:5), establishing the earth upon the waters (Psalm 135:6), and alone making the great lights (Psalm 135:7). Some instances are noted because God performs other miracles through humans or angels, and the creation is attributed solely to Him, encompassing the heavens we behold and the earth we tread.

If one ponders whether the phrase “who created the heavens with understanding” refers to the heavens we comprehend or indicates that God’s intellectual design, or Wisdom, crafted the heavens (as noted elsewhere), it raises questions. But it is essential to acknowledge that God created all things by the same Divine Wisdom. This reveals the singularity of God, affirming He created everything without aid from any creature.

Regarding the earth's position above the waters, it raises inquiries since earth seems denser than water. This might suggest the need for an interpretation that the earth, representing humanity, endures above the surrounding waters. Just as a city may emerge from the sea, not suggesting the sea supports it but that it rises from it, we find a parallel in our existence: prevailing amidst the currents that surround us.

Moreover, if the statement about the heavens signifies more than the astrology of outer space, we might perceive it as referencing the saints, spiritual beings devoted to God who possess faith and understanding of divine truths. They symbolize heaven, while those steadfast in faith but lacking knowledge appear as earth. Their established faith correlates with the baptismal grace they have received, thus portraying the earth as raised from the waters, emphasizing their position in faith.

It is proclaimed that God has delivered His people from suffering (Psalm 134:11), redeeming them from their adversaries with His outstretched arm (Psalm 135:12). His might is unmatched, as alluded to in the line questioning, “To whom is the strength of the Lord revealed?” (Isaiah 53:1). In parting the Red Sea (Psalm 134:13), He enabled His renewed people through water, symbolizing their baptism into life. This reflects His ability to obliterate sin while liberating His people. He guides us through the trials of this world so that we may not perish in our difficulties, conquering sin and malice through the power of His love.

The psalm recounts the vanquishing of formidable kings (Psalm 135:17) and legendary rulers (Psalm 135:18). It illustrates the defeat of the powers associated with despair, drawing from historical figures like Sechon and Og, with understandings gleaning from the implications of bitterness and chaos they represent. The Lord shares their land as an inheritance (Psalm 135:21) to His faithful by virtue of His covenant with Abraham reflected in Christ. He remembers us in our lowly state (Psalm 134:23) and liberates us through the sacrifice of His only begotten Son (Psalm 135:24). He provides nourishment to all creation, including both Israelites and Gentiles, proclaiming, “My flesh is indeed true food.” Thus, let us give thanks to the God of heaven (Psalm 134:26) and the Lord of lords (Psalm 135:27), affirming the unity of God and Lord Jesus Christ as our sole Redeemer, by whom all things exist, and we acknowledge that His mercy endures forever.

Theodoret and Eusebius note: According to the oral traditions of the Jewish people, there was not merely one route, but rather a separate passage for each tribe, resulting in twelve divisions according to the number of tribes. Theodoret indicates that the sea split into two rather than just one, forming walls of water on either side. Thus, he refers to the sea's division into two sections. In another instance, he concurs with Chrysostom and Eusebius, asserting that it is preferable for God to guide the paths, as indicated by David: who divided the Red Sea into two sections. Some suggest that the breadth of the parted Red Sea, spanning from one land end to the other, was about two hundred and fifty feet wide, with a length of four miles, traversed by the Israelites in six hours. Others argue that the Scriptures utilize the plural term for divisions based on the characteristics of the Hebrew language, which favors plural forms. Origen mentions that to illustrate the ease of sinking, the term shaken down was used. Chrysostom remarks on how, with great power and righteous indignation, He exhibited patience, not destroying them immediately despite their persistent wickedness, until they chose to plunge themselves into ruin. This same divine power instilled courage in the Israelites as they faced the parting of the waters, enabling them to embark upon this unfamiliar passage; for as the waters stood like mountains on both sides, it required immense bravery to disregard the peril of their surroundings, that the towering waves might collapse upon them and consume the entire multitude; hence David also proclaimed, "And he who led Israel through the midst thereof."

Moreover, God extends His mercy even to the most unrighteous by removing them from the earth swiftly, preventing them from a long life that might lead to egregious sins and, ultimately, to incurring severe wrath on the day of divine judgment.