After this, there will remain those whom God chooses to show mercy, which signifies His everlasting grace bestowed upon the saints and faithful. This grace is not extended simply because they will suffer forever, thus needing perpetual mercy, but rather because the very blessedness that He grants transforms the wretched into joyful beings without end, affirming that His mercy is eternal. Our transformation—becoming just from unjust, whole from broken, alive from dead, immortal from mortal, and happy from miserable—is realized through His mercy. What we shall become is eternal, firmly establishing that His mercy is everlasting. Therefore, express gratitude to the Lord, for His gifts are timeless; His mercy lasts forever.
Next, we are reminded to express thanks to the God of gods for His enduring mercy (Psalm 135:2). Let us also give thanks to the Lord of lords, for His mercy is everlasting (Psalm 134:3). This prompts us to ponder the identity of these gods and lords before whom the true God stands as the ultimate deity. We find in another psalm that even humans are addressed as gods. The Lord notes this in the Gospel, stating, “Is it not written in your law, Ye are gods?” (John 10:34). This designation is not granted because they are all virtuous, but because it was the divine word that entitled them thus. Should they have all been righteous, there would be no need for such distinction. He proclaims that He “judges among the gods,” followed by the question, “How long shall ye judge iniquity?” This judgment does not apply universally but is directed towards some, indicating a particular distinction among them.
It may be queried: if those to whom the Word of the Lord was spoken are labeled gods, what of angels? Is it possible that they too could be addressed as gods, especially since the ultimate reward promised to righteous men is to be likened to that of angels? While Scripture may not directly refer to angels as gods, it declares, “He is more terrible than all gods,” explaining that the gods of the Gentiles are simply idols, indicating their nature as mere deceptions. The apostle affirms this by stating, “We know that an idol is nothing” (1 Corinthians 8:4). This refers to their meaningless earthly material. Yet, to counter any notion that there exists a lack of living and sentient beings receiving pagan sacrifices, he adds that what the nations offer, they do so to demons, not to God, and advises against communion with devils (1 Corinthians 10:20). Thus, it seems inexplicable that holy angels are not given the designation of gods, as doing so might entice mankind to afford them a reverence that is due only to the one true God—their own Creator. For clarity, it is more fitting to refer to them as Angels, a term that captures their role as messengers. The Apostle summarizes the matter beautifully: “For though there be gods many and lords many, to us there is but 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 give thanks to the God of gods and Lord of lords for His mercy, for He alone creates wonders (Psalm 134:4). As each verse concludes with “For His mercy endures forever,” we can appropriately infer that it is indeed a call to thankfulness, even when not explicitly stated. This connection is evident in both Greek and Latin texts. The phrasing could reflect an invitation to express gratitude to Him who performs miraculous deeds. While the translation can obscure this understanding, it is crucial to recognize that the assertion of divine creation—of heavens, earth, and luminaries—is not solely attributed to His mercy; rather, these wonders serve as evidence of His inherent goodness, which declared creation as very good (Genesis 1:31). All creations exist through Him (Wisdom 1:14), and His mercy is particularly seen in delivering us from sin and eternal despair. Thus, the psalm impels us: Give thanks to the God of gods, give thanks to the Lord of lords; for He alone performs significant wonders and has skillfully created the heavens, laid the earth over the waters, and crafted the great lights, culminating in the reminder that His mercy is everlasting.
What does it signify when it states that He alone accomplishes great wonders? Does it not imply that many miraculous acts are accomplished through His angels and human agents? We can acknowledge that God performs marvelous feats, specifically mentioned in the psalm, stating: “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). Not everything mentioned here is accomplished directly by God; rather, many miracles involve human participation. After affirming the creation of celestial bodies, He connects their purpose to the sun, moon, and stars, indicating their governance over day and night (Psalm 134:8, Psalm 135:9). Following that, He recounts the miracles achieved through humans and angels: who struck down Egypt’s firstborn (Psalm 135:10).
The entire creation was made by God without the agency of creatures. He highlights prominent aspects that enable us to contemplate the entirety of creation—the visible heavens and the earth. As these heavens are tangible, His command over the heavenly bodies directs our attention to His sovereign acts of creation.
When it is stated that He created the heavens in wisdom, there remains intrigue over whether it implies the heavens we can comprehend or whether it suggests that His wisdom as expressed through the Word achieved this creation, resonating with the notion found elsewhere—that all things were crafted through wisdom. Should we interpret that God created the heavens in wisdom, why then does it only specify this for the heavens while all things arise from the same wisdom? It is possibly expressed here to highlight uniqueness, thereby adopting a traditional understanding that God acted alone in creation to affirm His oneness, underscoring that the Trinity is one God, not three, maintaining His sovereign independence from creatures.
The question arises as to how the earth was positioned above the waters. This is perplexing, considering earth's density seems to suggest it is rather buoyed by the waters. To address potential misconceptions, we might view the inhabited earth as elevated above the encompassing waters. A city by the sea is described as being established upon the water, not implying the tumultuous waves directly below but indicating elevation above the sea itself.
Yet, should these reflections gesture toward deeper significance, one might consider the heavens as representing the saints—spiritual beings endowed with faith and understanding. In contrast, those who hold merely faith without comprehension can be seen as grounded upon the earth. This steadfastness in faith is manifested through the sacraments they've received, articulating how He has elevated “the earth above the waters.”
Moreover, it is recorded that in Christ dwell all treasures of wisdom and knowledge (Colossians 2:3), affirming the distinction between wisdom and knowledge as understood in Scripture. It is reasonable to comprehend that wisdom involves recognizing and cherishing the eternal, immutable God. To revere God, as indicated in the Greek term θεοσ-βεια, suggests that worship constitutes wisdom, whereas the departure from evil, termed knowledge, entails careful navigation through a morally corrupt world (Philippians 2:15), allowing one to shine amidst iniquity.
He liberates Israel from bondage (Psalm 134:11) and delivers His holy ones from the wicked. With unmatched power and extending might (Psalm 135:12), what strength can surpass that which is questioned in Isaiah—“To whom is the arm of the Lord revealed?” (Isaiah 53:1)? He divides the Red Sea (Psalm 134:13), establishing baptism as a channel of life for some while condemning others to death. He redeems His renewed people through the waters of regeneration and subdues Pharaoh's might in the midst of the sea (Psalm 135:15), swiftly eradicating sin and guilt through baptism. He guides His people through the desolate wilderness (Psalm 134:16), leading us through this world’s hardships that we do not perish. He strikes down mighty kings (Psalm 135:17) and eliminates the notorious forces of evil (Psalm 135:18). He opposes Sihon, king of the Amorites (Psalm 134:19), epitomizing bitterness, and dismantles Og, king of Bashan (Psalm 135:20), representing confusion. He grants their lands as an inheritance (Psalm 135:21) to His servant Israel (Psalm 135:22), offering what was once under the devil’s command to the descendants of Abraham, namely, Christ. He remembers us in our lowly state (Psalm 134:23) and redeems us from adversaries (Psalm 135:24) through the blood of His only begotten Son. He provides sustenance to all flesh (Psalm 135:25), nourishing the entirety of humanity—both Jew and Gentile—wherein He proclaims, “My flesh indeed is meat.”
Let us give thanks to the God of heaven (Psalm 134:26) and to the Lord of lords (Psalm 135:27). The phrase “God of heaven” here reiterates the earlier declaration of “God of gods,” reinforcing that singular divine nature. We acknowledge but one God, and one Lord Jesus Christ, by whom all things exist and in whom we find our existence; this recognition of mercy endures forever.
THEOSIS