Psalm 136 (135):15Meaning & Commentary from the Church Fathers

Their blessedness, which He bestows upon those in distress, transforms their condition—erasing sorrow and instilling joy—and this will have no end, thereby making His mercy everlasting. Our transformation from unjust to just, from broken to whole, from dead to alive, and from sorrowful to joyful is entirely due to His mercy. What we become shall last forever; hence, His mercy is everlasting. Therefore, let us give thanks to the Lord, for through this acknowledgment, we shall not receive mere temporal blessings, for His mercy indeed endures forever; the grace He imparts shall be eternal.

Next, we declare, give thanks to the God of gods, for His enduring mercy. Give thanks to the Lord of lords, for His mercy is everlasting. It raises a question about the identity of these gods and lords to whom the one true God is acknowledged as supreme. In another Psalm, it is noted that even humans are referred to as gods. Christ affirms this in the Gospel, stating, "Is it not written in your law, Ye are gods?" This is not because all of them embody goodness, but this title was conferred upon them by God’s pronouncement. If they were all righteous, such distinctions would be unnecessary. God judges among these gods, challenging them with the question of how long they will persist in judging unjustly. This rebuke is not directed at all but differentiates between some gods.

Yet, a question arises: if those to whom God spoke are labeled as gods, can angels also be referred to as such, given that the greatest promise made to the faithful and holy is akin to that of angels? While it may not be straightforwardly found in Scripture that angels are called gods, when the Lord is described as more fearsome than all gods, it is further clarified that the gods of the nations are essentially demons. This aids in understanding that the idols worshiped by the Gentiles equate to demons inhabiting those idols. For idols possess features but lack perception; they cannot feel fear because they are devoid of understanding. How, then, can we say, "He is more formidable than all gods," when these images do not encompass demons that can be frightened? The Apostle elaborates, stating: "We know that an idol is nothing." This denotes its earthly, insensible nature. But to prevent the misconception that there is no living essence enjoying pagan sacrifices, it is added that what the Gentiles offer, they offer to demons, not to God: "I would not have you have communion with demons."

Thus, if there is no direct scriptural reference labeling holy angels as gods, it is reasonable to conclude this distinction exists so that men do not offer the worship due to God alone to the holy angels. It is rather more appropriate to refer to them as angels, signifying their function and clarifying that they guide us to worship the God they announce. The Apostle encapsulates this succinctly: "For though there are those who are called gods, whether in heaven or on earth, as there are many gods and many lords; yet we have one God the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him."

Thus, let us express gratitude to the God of gods and Lord of lords for His mercy. He alone performs wonders. As the conclusion of each verse affirms, "For His mercy endures forever," this sentiment is implicit at the start of every verse, although not explicitly stated as "Give thanks." This is quite clear in Greek, and it could have been articulated similarly in Latin had our translators chosen to do so, particularly in this instance by stating "to Him who works miracles." In instances where we find τῷ ποιήσαντι, one must inherently grasp the call to give thanks. It would have benefitted clarity had the pronoun been included, leading us to express gratitude to the One who accomplishes these acts. The obscurity of the translation erroneously leads one to think that the creation of heaven, earth, and luminaries was initiated merely because "His mercy endures forever," neglecting that those liberated from despair do so through His mercy.

Rather, these creations point to His goodness, which made all things very good, as it is written, "For He created all things that they might have existence." Wisdom teaches us that it is His work of mercy to purify us from our iniquities and to rescue us from eternal anguish. Hence, the Psalm calls us forth: "Give thanks to the God of gods; give thanks to the Lord of lords. Give thanks to Him who alone accomplishes magnificent wonders; give thanks to Him who through His wisdom established the heavens; give thanks to Him who spread the earth over the waters; give thanks to Him who made the great lights."

Why is it that we acknowledge His greatness alone in performing wonders? Is it not that He has indeed accomplished many wondrous acts through angels and humanity? There are indeed specific marvels only God accomplishes, enumerated as "who by His wisdom made the heavens; who spread the earth over the waters; who alone made the great lights." The use of "alone" here suggests that the subsequent miracles, which follow, involve other beings. After declaring "He who alone created the great luminary," the Psalmist then explains who they are: the sun to govern the day, the moon and stars to govern the night; then recounts the miracles He executed through angels and men: "who struck down Egypt’s firstborn" and so forth.

In this, it is evident that God created the entirety of creation without mediation through creatures. He highlights some significant aspects—those clearly observable such as the heavens, and reminds us to observe the totality of the celestial realm He established.

Should we ponder if "He who created the heavens" signifies that He created them with understanding or wisdom, as other translations suggest? The inquiry remains on whether it is intended to indicate that He, using His wisdom, fashioned the heavens, as elsewhere affirmed: "In wisdom Thou didst create them all," referring to His only-begotten Word. If it is indeed by His wisdom that the heavens were created, why specify this attribute solely for the heavens, when it is universal that God creates all things by this wisdom? It appears that such specificity serves to clarify a deeper principle.

Who then commands the earth to rest above the waters? This presents substantial difficulty, as the earth appears denser, eliciting thoughts of it being buoyed rather than upheld by the waters. To mitigate a perceived contradiction from Scriptures with various philosophical tenets, we could interpret that the earth, representative of humanity, rests above waters that surround it, akin to a city upon the sea, which denotes elevation over the waters rather than direct support.

Furthermore, if these phrases embody additional meaning, God has fashioned the heavens to represent His saints, spiritual beings who not only possess faith but also comprehension of divine truth. Those still grasping only their faith—and thus referred to as earth—remain steadfast within the waters of their baptism. This interpretation affirms that He has indeed placed the steadfast believers above their worldly surroundings.

In Christ, the Source of all wisdom and knowledge, we find evidence separating these two attributes, particularly highlighted in Job, where wisdom gains definition in terms of recognizing and loving the immutable nature of God. Wisdom aligns with godliness, expressed in Greek as θεοσ-βεια, translating into Latin as "the worship of God." Turning away from evil correlates with acquiring knowledge—guarding oneself against the temptations of a corrupt generation.

He who brought Israel forth from their oppressors redeemed His holy and faithful people with a mighty hand. What could be stronger or more extended than that which Isaiah declared saying, "To whom is the arm of the Lord revealed?" Who divided the Red Sea, allowing passage for His people, signifying their journey from death to life through baptism, and demolished the power of Pharaoh in the Red Sea. He guides His followers through the desolation of this world, ensuring that they do not perish amid their trials.

He smote formidable kings and conquered celebrated rulers. He defeats the forces of darkness within us, including Siḥon, king of the Amorites, whose name reflects bitterness and assault, and Og, king of Bashan, connoting chaos—indicative of the devil's work. He grants their land as a heritage to Israel, His servant. He remembers us in our distress and redeems us from our adversaries by the sacrifice of His only Son. He provides nourishment to all creation, extending His grace to both Jews and Gentiles, for from Him we glean that His flesh is truly sustenance.

Let us give thanks to the God of heaven. Let us lift our voices to the Lord of lords. In repeating "God of heaven," it echoes the prior declaration, "God of gods," reinforcing that there is but one God and one Lord Jesus Christ, through whom all things exist, and we find our identity in Him, affirming that His mercy indeed endures forever.

Theodoret explained that with the sea divided, it transformed into two walls of water, one to their right and the other to their left. Thus, he referred to the sea being divided into these two portions. In another context, he supported remarks by Chrysostom and Eusebius stating that it was better for God to have guided the steps of the Israelites, as David recounts: He who divided the Red Sea into two halves, His mercy lasts forever. Some traditions suggest that the distance of the parted sea, from side to side, was approximately two hundred and fifty feet wide, stretching about four miles, a journey the Israelites made in six hours. Others argue that the plural term ‘divisions’ in Scripture reflects the plural form commonly used in Hebrew for such descriptions. Origen noted that the language of “shaken down” illustrates the ease of their sinking. Chrysostom remarked on how, through His might and righteousness, God exhibited patience, refraining from their destruction until they chose to descend into ruin on their own. The very power of God emboldened the Israelites at the sea's division, guiding them into this unfamiliar path; for with the waters towering like mountains on either side, it took great courage to traverse such perilous ground, fearing that the waters might engulf them entirely. Thus, David also proclaimed, He who led Israel through that expanse.

Moreover, God also extends His mercy towards the unrighteous by removing them from this world before they can commit even more severe transgressions, so that on the day of divine judgement, they do not incur the weightiest of His wrath.