Give thanks to the Lord for He is good for His steadfast love endures forever. Psalm 135:1 This Psalm is an expression of adoration to God, with every verse concluding in this same affirmation. While there is much written in exaltation of God, His mercy warrants the utmost recognition; without this acknowledgment, the author, inspired by the Holy Spirit to pen this psalm, could not have completed a single line. After the final judgment, when the living and the deceased are assessed, the righteous will be granted eternal life, while the unjust will face eternal punishment, as stated in Matthew 25:46. In the aftermath, there will no longer be those on whom God chooses to show mercy; instead, His eternal mercy can be understood as that which He generously imparts to His saints and faithful. This mercy does not stem from the reality of their everlasting misery, necessitating perpetual compassion, but rather from the blessedness that He graciously bestows upon the wretched, transforming them from misery to joy, a joy that has no end, thus His mercy is everlasting. By His mercy, we are restored from injustice, health is granted in place of sickness, life rises from death, immortality supersedes mortality, and happiness replaces misery; therefore, His mercy is eternal. Therefore, we should give thanks to the Lord; and in this acknowledgment, you shall receive not temporal blessings, for His mercy endures forever; meaning the good He bestows upon you will last forever.
Following this, we see the call to give thanks to the God of gods for His mercy endures forever. Psalm 135:2 Likewise, give thanks to the Lord of lords for His mercy is eternal, Psalm 134:3. We may ponder the identity of these gods and lords of whom the one true God is affirmed as God and Lord. In another psalm, we discover even humans are referred to as gods. The Lord mentions this in the Gospel, saying, "Is it not written in your law, Ye are gods?" John 10:34. This is not to imply all are virtuous, but rather that it was a declaration from God that they were called gods. Were all truly valiant, He wouldn’t draw such distinctions. He proclaims that He “judges among the gods," and admonishes them, “How long shall ye judge iniquity?” indicating not all are included in these remarks but rather specific individuals, reflecting His discernment even among the so-called gods.
A question arises: If those to whom God spoke were termed gods, could angels be ascribed with this title since the highest reward promised to just and virtuous persons is a likeness to angels? It is not readily found in the Holy Scriptures that angels are openly called gods; however, when it is said of the Lord God, “He is more fearsome than all gods," it is clarified why, for the gods of the nations are but false deities—that is, demons residing within idols. The images referred to as idols in Greek, which we similarly term in Latin, possess eyes yet do not see, and all else attributed to them, for they are completely devoid of sense; thus they cannot be feared, for that which lacks sense cannot dread. How then can it be said of the Lord, “He is more fearsome than all gods,” when these images lack the essence of demons who can indeed be terrified? Hence, the Apostle proclaims: “We know that an idol is nothing.” 1 Corinthians 8:4, referring to their lifeless, insipid matter. However, to dispel any notion that there lacks a living and sentient being accepting the offerings of pagan sacrifices, it is added, “And what the Gentiles offer, they offer to demons, and not to God: I would not have you partake in communion with demons.” 1 Corinthians 10:20 Thus, if the Holy Scriptures never affirm angels as gods, it may be that the designation would not lead people to direct the service and ministry of worship—referred to in Greek as λειτουργία or λατρία—toward holy angels, an honor reserved solely for the One who is the God of all, including themselves and humanity.
Thus, it is more fitting to refer to them as Angels, or Nuntii in Latin, so that through their title indicative of their role, we clearly recognize they guide us to worship the God they proclaim. The Apostle encapsulates this when he says, “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." 1 Corinthians 8:5-6.
Let us, therefore, offer our gratitude to the God of gods and Lord of lords for His enduring mercy. He alone performs wonders. Psalm 134:4 Each verse closes with the refrain, “For His mercy endures forever,” reminding us to infer gratitude at the commencement of every line, even if it is not explicitly stated—this is abundantly clear in Greek and would be so in Latin had our translators appropriately employed the phrase. They could have articulated, “To Him who works miracles.” For wherever we find τῷ ποιήσαντι, one must necessarily understand it as an invitation to give thanks. I wish they had included the pronoun, saying “to Him who did, or to Him who performs,” so that we might clearly comprehend: let us express our gratitude. Currently, it is conveyed in such an ambiguous manner that those unaware or unwilling to delve into the Greek text might conclude: “He who made the heavens, who established the earth, who created the luminaries, for His mercy endures forever,” as if it implies He created for the sake of His mercy; but such creations are signs of His goodness, having brought all things into existence as very good. Genesis 1:31 For He created all that exists; Wisdom 1:14 however, it is by the work of His mercy that we are cleansed from our sins and rescued from eternal suffering. Hence, the Psalm encourages us: Give thanks to the God of gods, give thanks to the Lord of lords, give thanks to Him who alone performs great wonders; give thanks to Him who fashioned the heavens by His wisdom; give thanks to Him who set the earth upon the waters; give thanks to Him who alone created the great lights. The rationale for our praise is again articulated at the end of each verse: for His mercy endures forever.
But what does it signify that He alone performs great wonders? Is it not acknowledged that He has accomplished numerous miraculous deeds through angels and men? There exist marvels that the Lord performs independently, and He lists them, stating: “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 One reason for naming only one in this particular verse is that the subsequent miracles He conveys are achieved through human hands. After declaring, “He who alone created the great luminaries,” He specifies what they are: the sun to govern the day, (Psalm 134:8) the moon and stars to oversee the night, Psalm 135:9; thereafter, He recounts the wonders performed through angels and men: who smote Egypt’s firstborn. Psalm 135:10. Thus, we clearly recognize that all of creation was wrought not through any creature, but by one; and in this creation, He mentions the more prominent aspects to bring to mind the whole: we can perceive the heavens and witness the earth. Likewise, just as there are visible heavens, after naming the celestial lights, He urges our gaze toward the entirety of the heavenly expanse as created by Him.
However, when it is stated that He created the heavens through understanding or reason, we might question if this refers to the heavens which we can comprehend or if, according to another translation, it indicates that it was in His wisdom the heavens were established (as is articulated in other Scripture, "In wisdom Thou didst create them all"). This could allude to the only-begotten Word. If indeed we are to comprehend that God, in His wisdom, formed the heavens, then why is such a claim made solely regarding the heavens when God created all things through the same wisdom? Might this specification imply that it was intended to be articulated while allowing for intrinsic understanding without being writ? How then can one assert unity, if by understanding or wisdom it reflects His Word, considering that the Trinity embodies one God, not three?
And who laid the earth upon the waters? This query is intricate, as the earth appears heavier, leading us to think that it is not merely upheld by the waters but is indeed borne by them. To resolve any discrepancies with scriptural assertions concerning those who claim to have discerned certain principles, a further explanation may be offered: that the earth, occupied by humanity, containing the living beings among us, stands above the encircling waters. In our interpretation, when we refer to a city upon the sea, built over the waters, it is not to suggest that the waters are situated below similarly to how they rest beneath ships or cave chambers; rather, it is termed as “above” the sea because it rises above it.
If these phrases convey deeper significance pertinent to us, then it might suggest that by His wisdom, the heavens symbolize His saints, those spiritual beings to whom He has imparted not just faith but also comprehension of divine matters; with those still at the level of faith, yet to attain such understanding, they may be considered ‘earth.’ Hence, they maintain steadfast faith in their baptism, and thus it is declared, “He hath placed the earth above the waters.” Additionally, Scripture teaches us of our Lord Jesus Christ, in whom are hidden all treasures of wisdom and knowledge (Colossians 2:3), establishing that these two, wisdom and knowledge, are distinct. This distinction is underscored in Job’s contemplations, where both are delineated, implying that true wisdom exists in knowing and loving the eternal and immutable God. The term for godliness, θεοσ-βεια, can be translated in Latin as the worship of God. To desist from evil, which is labeled knowledge, is to navigate away from the wickedness evident in this imperfect generation, Philippians 2:15, allowing each one to preserve themselves from sin while distancing from the darkness, thereby illuminated by their divine gift.
THEOSIS