This grace is not extended because they will suffer eternally and thus require His mercy indefinitely, but rather because the blessedness He bestows upon those who were once wretched enables them to cease their misery and commence their joy without end, thus His mercy is eternal. Our transformation from unjust to just, from ailing to whole, from death to life, from mortal to immortal, and from miserable to joyful, is by His mercy. Our existence will be everlasting, confirming that His mercy is unending. Therefore, give thanks to the Lord; from this acknowledgment, you will receive enduring blessings, for His mercy endures forever.
Next, give thanks to the God of gods, for His steadfast love lasts forever. Give thanks to the Lord of lords, for His mercy is eternal. One might ponder who these gods and lords are to whom the true God is the supreme God. In another psalm, we find that even humans are referred to as gods. The Lord even acknowledges this in the Gospel, declaring, "Is it not written in your law, Ye are gods?" This does not imply they are all virtuous, but reflects the word of God that has conferred upon them the title of gods. If all these beings were indeed good, He would not differentiate among them. He states, "He judges among the gods," and adds, "How long will you judge unjustly?" These words are directed not at all but at some, indicating a distinction among the gods.
A question arises: if those to whom the Divine Word was spoken are considered gods, can angels also be identified as gods, especially since the greatest reward offered to righteous and holy individuals is being likened to angels? It may be difficult to find in Scripture a clear instance where angels are directly called gods. However, in mentioning that "He is more fearful than all gods," it is explained that the deities of the nations are demons, allowing us to understand the Jewish position that the gods of the Gentiles are idols—or rather, demons associated with idols. The images termed 'idols' (a Greek term also adopted in Latin) have eyes but do not see, and are characterized by their complete lack of perception; thus, they cannot be afraid, for nothing devoid of sense can experience fear. Yet, how can it be asserted that "He is more terrible than all gods," in light of the fact that these images supposedly lack an understanding of demons, who can indeed experience fear? The Apostle states, "We know that an idol is nothing," referring to its earthly, hollow material. However, to clarify that there indeed exists a living essence that enjoys the offerings of the pagans, he further states, "What the Gentiles offer, they offer to demons and not to God; I do not wish for you to share in communion with demons." Therefore, it remains plausible that the holy angels have not been called gods in the divine texts to ensure that men do not render worship and service reserved only for the true God—who is the God of both angels and humans. It is far more fitting to identify them by their function as Angels—Latin for Nuntii—so that we grasp their role of directing us to worship the God they proclaim.
The Apostle succinctly conveys this when he states that though there be those called gods, whether in heaven or on earth—many gods and many lords—yet we have one God, the Father, from whom are all things, and we in Him; and one Lord, Jesus Christ, through whom are all things, and we through Him.
Thus, let us offer thanks to the God of gods and Lord of lords for His mercy. He alone performs wonders. Just as at the conclusion of each verse it reads, "For His mercy endures forever," so must we interpret the beginning of each line—the expression "Give thanks," even if not explicitly stated. This would be clear in Greek; it may have translated similarly in Latin if our translators had utilized the appropriate phrasing. They could have said, "To Him who works wonders." By saying "He who has done," or "He who does," or "He who ensured," it might have been easily understood as an invitation to give thanks. Currently, the translation lacks clarity, leading someone unfamiliar with the Greek text to mistakenly believe the creator of the heavens, earth, and celestial bodies did so with the intent that His mercy lasts forever, whereas, in reality, those He rescued belong to His mercy. His acts of creation are evidence of His goodness, having made all things very good. It is the nature of His mercy to cleanse us from sin and rescue us from eternal torment. Therefore, the Psalm implores us: Give thanks to the God of gods, give thanks to the Lord of lords. Give thanks to Him who alone performs magnificent deeds; give thanks to Him whose wisdom created the heavens; give thanks to Him who spread the earth over the waters; give thanks to Him who alone made the great lights. The rationale behind our praise is made clear at the end of all verses: His mercy lasts forever.
What does it mean to say, "Who alone does great wonders?" Does it not imply that many marvelous deeds have come through angels and humankind? There are certainly wonders that God alone accomplishes—as illustrated when it states: "Who by His wisdom made the heavens," "Who spread the earth over the waters," and "Who alone made the great lights." The Psalmist has added "alone" here because the subsequent miracles he lists are those God has performed through humanity. After stating, "He who alone created the great lights," he proceeds to specify what they are: the sun to govern the day, the moon and stars to preside over the night; then begins to recount the miracles He facilitated through angels and humans: who struck Egypt's firstborn and so forth. The entirety of creation was undeniably fashioned by Him alone, not through any other being, and he references some notable aspects to prompt our contemplation of the whole: the heavens are within our comprehension and the earth within our sight. Just as there are observable heavens, so, after naming the heavenly bodies, we should consider the entire firmament created by Him.
Should we interrogate whether the phrase "who created the heavens with understanding" or, alternatively, "in reason," refers to the intelligence with which He established the heavens, or if it indicates that He wisely created the heavens, perhaps alluding to the only-begotten Word, it invokes further inquiry. But if we accept that God created the heavens through wisdom, why is this only asserted about the heavens when, in fact, God fashioned all things through this same wisdom? It may be that this was deliberately emphasized in this context to affirm that it is understood without explicit notation. Thus, if it is through wisdom that God’s essence is identified with the only-begotten Word, we can conclude that He universally created all things alone, for He did not employ a created agent in this.
Who is it that placed the earth above the waters? This presents an intricate question since earth, appearing heavier, might lead us to consider that it is carried by the waters rather than held aloft. We might interpret that the term for earth, as inhabited by humans, suggests that it exists above the surrounding waters. When referencing a city built above the sea, it does not imply the waters are beneath it as they are beneath ships or cave chambers; instead, the city is said to sit upon the sea because it rises above the body of water beneath it.
However, if these terms convey deeper significance regarding our existence, it indicates that God through His wisdom crafted the skies, representing saints, spiritual beings given both faith and understanding of divine matters; those still striving toward this ideal who merely cling to faith are the earth. Since they maintain their faith through the baptism received, it is accurate to say, "He has put the earth above the waters." Moreover, as it is stated of our Lord Jesus Christ that "in Him are hidden all treasures of wisdom and knowledge," and these two, wisdom and knowledge, are distinct, this is substantiated in various passages, particularly in the words of Job, who offers definitions. It is not unfitting to understand that wisdom encompasses knowing and loving the Everlasting God, who exists in perfect constancy. Hence where it is declared that godliness is wisdom, it translates to the worship of God. To turn away from evil, which He describes as knowledge, reflects maintaining a cautious distance from a wicked generation, akin to walking in darkness; thereby those who preserve their integrity remain illuminated by their divine gifts.
Who brought Israel out of their midst? He liberated His holy and faithful ones from among the wicked, with a mighty arm and an outstretched hand. What is mightier than the power revealed of Him? Who divided the Red Sea into two? He also divided it such that the same baptism serves for some as a passage into life and for others into judgment. He brought Israel through it, just as He brings forth His renewed people through the water of regeneration. He overthrew Pharaoh and his might in the sea because through baptism He swiftly obliterates both the sin of His people and its blame. Who led His people through the wilderness? He guides us through the arid desolation of this life, preventing our demise. Who struck down great kings and slew notable monarchs? He vanquishes the malevolent forces of the adversary on our behalf. Sihon, king of the Amorites, and Og, king of Bashan—these represent useless evasion or fierce temptation, actions embodying bitterness and confusion, which the devil embodies. He allocated their land as an inheritance to Israel His servant, granting what the devil once held, as a legacy to the seed of Abraham, that is, Christ. Who has remembered us in our lowliness and redeemed us from our foes through the blood of His only begotten Son? He who sustains all flesh—not only for the Israelites but for all of humanity; regarding this sustenance, it is declared, "My flesh indeed is true food." Give thanks to the God of heaven. Give thanks to the Lord of lords. With regard to the phrase "God of heaven," it appears to reiterate what was previously stated as "God of gods." What he added stands reiterated here: Give thanks to the Lord of lords. However, we acknowledge one God and one Lord Jesus Christ through whom are all things, and we through Him, affirming that His mercy endures forever.
THEOSIS