This mercy does not stem from the perpetual state of misery that would necessitate such mercy, but rather from the blessed condition He graciously grants to those who were once miserable, allowing them to rejoice eternally. Thus, our transformation—being justified from guilt, made whole from brokenness, alive from death, immortal from mortality, and joyful from sorrow—results solely from His mercy, which is everlasting. Therefore, we are called to give thanks to the Lord, and from this acknowledgment, we will receive eternal good, for His mercy endures forever.
Next, we are to express gratitude to the God of gods, for His mercy endures forever (Psalm 135:2). We also honor the Lord of lords because His mercy lasts eternally (Psalm 134:3). We might wonder who these “gods” and “lords” are, considering that the true God is above them. Another psalm reveals that even humans can be referred to as gods. The Lord acknowledges this when He says in the Gospel, “Is it not written in your law, ‘You are gods’?” (John 10:34). This designation does not imply that all of them are good; rather, it indicates that God granted them this title through His word. If every such figure were genuinely righteous, He would not have made such a distinction. He declares that He judges among the gods, and questions how long they will judge unjustly, addressing not all, but specifically those He distinguishes among them.
If humans who receive the word of the Lord can be called gods, can angels also hold this title, especially since the highest reward for the just and holy is to be compared to angels? While it is not easily found in Scripture that angels are explicitly referred to as gods, when it is said of the Lord, “He is more fearsome than all gods,” the explanation follows that the gods of the nations are mere idols. Thus, we understand that in Jewish thought, the portrayal of the gods of the Gentiles as idols signifies that they are truly devils residing in those idols. The images, known in Greek as idols (a term that is carried over into Latin), have eyes but cannot see and are void of sense; therefore, they are incapable of fear, for anything devoid of understanding cannot be frightened. How then can it be said of the Lord, “He is more fearsome than all gods,” if the images do not encompass demons, which are frightenable? As the Apostle also states, “We know that an idol is nothing” (1 Corinthians 8:4), referencing its earthly and meaningless material. Still, to clarify that something alive and sentient enjoys the sacrifices of the pagans, he adds: “What the Gentiles offer, they offer to demons and not to God: I do not want you to have fellowship with demons” (1 Corinthians 10:20). Thus, if there is no clear reference in divine scriptures identifying the holy angels as gods, it is likely because that title would wrongly encourage the religious service (known in Greek as λειτουργία or λατρία) that should be afforded only to the true God, who is God of both angels and men. Therefore, it is more accurate to refer to them as angels, meaning messengers, allowing us to grasp their role in directing our worship toward the God they proclaim.
The Apostle encapsulates this well, affirming that though many are called gods, whether in heaven or on earth, we have one God, the Father, from whom are all things, and we are in Him; and one Lord, Jesus Christ, through whom are all things, and we are through Him (1 Corinthians 8:5-6).
Let us therefore give thanks to the God of gods and the Lord of lords for His mercy endures forever. He alone performs marvelous wonders (Psalm 134:4). Each verse concludes with the reminder that “His mercy endures forever,” which we should understand as implicitly present at the beginning of each line, although it may not explicitly state, “Give thanks.” This is clearly evident in the Greek, and the Latin could convey this more explicitly if our translators had utilized that phrasing. They could have written, “To Him who works miracles,” as τῷ ποιήσαντι necessitates an understanding of gratitude. I wish they had included the pronoun by saying, “To Him who has done, or who does, or who surely has done,” to make it clearer that we ought to give thanks. As it stands, it is somewhat obscure; someone unaware or unwilling to delve into the Greek manuscript might interpret: “He who made the heavens, secured the earth, and created the luminaries, for His mercy endures forever,” mistakenly concluding that these works were performed solely because His mercy endures. Yet those whom He rescues from suffering belong to His mercy—not that the creation of heavens, earth, and luminaries is due to His mercy, for they are manifestations of His goodness, which created everything as very good (Genesis 1:31). He brought all things into existence for their own sake (Wisdom 1:14). The work of His mercy is to purify us from sin and to save us from eternal wretchedness. Therefore, the Psalm calls us to give thanks to the God of gods, the Lord of lords, to Him who alone performs great miracles, to Him who created the heavens through His wisdom, to Him who spread the earth over the waters, and to Him who alone made the great lights. Each reason for praise culminates with the affirmation, for His mercy endures forever.
What does it mean that He alone does great wonders? Is it not true that He performs many miraculous acts through angels and men? There are indeed wondrous deeds that God alone accomplishes, as seen when it states: “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 focus in that verse is intentional, noting that the subsequent miracles are performed through humans. After saying that “He alone created the great luminaries,” it narrates what these luminaries are: the sun to rule the day (Psalm 134:8), the moon and stars to preside over the night (Psalm 135:9), and then it recounts the miracles done through angels and humans: who struck Egypt with its firstborn (Psalm 135:10), and so forth. Creation was evident from God’s will, unmediated by any creature, yet He mentions some prominent aspects to encourage us to contemplate the entirety—understanding the heavens and perceiving the visible earth. Just as there are visible heavens, He commands us to recognize the whole heavenly body as made by Him.
Whether He intended to express that He created the heavens in understanding or, as others put it, in reason—implying the heavens comprehend the divine—raises the question of whether He does so through His wisdom, as expressed elsewhere, “In wisdom, You made them all.” Perhaps it is a question of emphasis, illustrating that it was sufficient to note specifically the heavens while understanding that all creation springs from that same wisdom. Hence, if by wisdom or understanding, we refer to His grace, emphasizing the unity of the Trinity, which is not three gods but one God, it substantiates the assertion that God created all alone, without recourse to any creature.
Also, consider who placed the earth above the waters. This is perplexing since the earth seemingly is denser, suggesting it is supported more by the waters than lifting them. To address varying interpretations of our scriptures against those who leverage specific theories, we may also interpret that the earth inhabited by humanity, which includes all living beings, rests above the waters because it rises beyond them. When we refer to a city on the sea built over the waters, we do not imply that the sea is beneath it in the same way as waters lie below caves or vessels; rather, it is said to be above the sea because of its elevation beyond the waters.
If these words signify something more relevant to us, God by His wisdom has fashioned the heavens as His saints, those spiritually enlightened individuals equipped with both faith and comprehension of divine truths. Others, who have not yet attained such understandings but are firmly anchored in faith, can be viewed as being like the earth, which, through steadfastness in the baptism received, rises above the waters. Furthermore, it is noted that in Christ Jesus are hidden all the treasures of wisdom and knowledge (Colossians 2:3), with scripture illustrating that wisdom and knowledge are distinct attributes, evidenced in Job’s words. Wisdom involves knowing and loving God, who is eternally unchanging, and is expressed in Greek as θεοσ-βεια, which we can articulate in Latin as the worship of God. Departing from evil, which is called knowledge in this context, involves living prudently and cautiously among a wayward generation (Philippians 2:15), preserving oneself from iniquity to remain in the light of righteousness.
He who led Israel out from their midst (Psalm 134:11) also liberated His holy and faithful ones from the wicked. With a mighty arm and outstretched hand (Psalm 135:12), what is more powerful than that strength of which it is written, “To whom has the arm of the Lord been revealed?” (Isaiah 53:1). He split the Red Sea in two (Psalm 134:13), allowing the same baptism to signify life for some and death for others. He brought Israel through it (Psalm 134:14), just as He leads His renewed people through the washing of regeneration. He overthrew Pharaoh and his army in the Red Sea (Psalm 135:15). Through baptism, He swiftly eradicates both the sin and its guilt from His people. He guided His people through the wilderness (Psalm 134:16), supporting us through the trials and barrenness of this world, ensuring we do not perish in it. He smote great kings (Psalm 135:17) and struck down renowned kings (Psalm 135:18). From us, He vanquishes and obliterates the deadly forces of the devil—Sechon, king of the Amorites (Psalm 134:19) symbolizes an insignificant escape, or fiery trial, a representation of turmoil by a king who induces bitterness. Og, king of Bashan (Psalm 135:20), whose name indicates a gathering, signifies a king of chaos, a role similar to what the devil embodies. He granted their land as an inheritance (Psalm 135:21) to Israel, His servant (Psalm 135:22), giving to His people, whom the devil once possessed, an inheritance through the seed of Abraham, who is Christ. He remembers us in our plight (Psalm 134:23) and redeems us from our foes (Psalm 135:24) by the blood of His only begotten Son. He provides sustenance for all flesh (Psalm 135:25)—meaning all humanity, not only the Israelites but also the Gentiles; this sustenance is spoken of when He says, “My flesh is true food.” Give thanks to the God of heaven (Psalm 134:26) and honor the Lord of lords (Psalm 135:27). By referring to “God of heaven,” it seems He intentionally reiterates what is previously stated, “God of gods.” The repetition emphasizes the same tribute to the Lord of lords. However, for us, there is but one God, and one Lord Jesus Christ, through whom all things exist, and we exist through Him (1 Corinthians 8:5-6), through whom we affirm that His mercy lasts eternally.
THEOSIS