Psalm 136 (135):24Meaning & Commentary from the Church Fathers

This abundant grace transforms the state of being from unjust to justified, from the diseased to the whole, from death to life, from mortal to immortal, and from sadness to happiness—all by His mercy. Thus, our eternal state reflects the unending nature of His mercy. Therefore, let us offer our thanks to the Lord, knowing that such gratitude leads us to eternal blessings, for His mercy lasts forever.

Next, we read: "Give thanks to the God of gods, for His mercy endures forever." Similarly, "Give thanks to the Lord of lords, for His mercy is everlasting." We might ponder who these "gods" and "lords" are, to whom the true God is declared to be the God and Lord. In a different Psalm, it is noted that even men are referred to as gods, a point reiterated by the Lord in the Gospel when He states, "Is it not written in your law, 'Ye are gods?'" This title is not granted because they are righteous but because it springs from God's declaration. If they were truly all righteous, no distinction would be necessary. He proclaims: "He judges among the gods," and continues with a challenge, "How long will you judge unjustly?" This is directed, not to all, but to specific individuals, denoting a division among those called gods.

It raises the question: if men who have received the word from the Lord are termed gods, could angels be considered gods as well, given that the highest promise to the just and holy is to be likened to them? It may be challenging to find clear references in Scripture where angels are plainly called gods. However, when declaring, "He is more terrible than all gods," this is explained by affirming that the gods of the nations are merely idols. This shows that the idols of the Gentiles represent demons residing in them. The idols, which in Greek are referred to as "eidola," have no perception; thus, they cannot be frightened since anything without sense cannot be scared. How can it be said of the Lord, "He is more fearsome than all gods," if these idols lack relation to actual demons, which can be terrified? For the Apostle states, "We know that an idol is nothing." This speaks to the earthly and meaningless nature of idols. Yet to counter the notion that no living entity enjoys pagan sacrifices, he adds: "What the Gentiles offer, they offer to demons, not to God; I don't want you to have fellowship with demons."

If we never discover in the Scriptures that the holy angels are labeled as gods, this may be because it would mislead men to render the service and worship (Greek: λειτουργία or λατρία) owed only to God, to the holy angels—something they would never offer to a creature but solely to the Creator. Therefore, it is more accurate to refer to them as angels, which in Latin translates to "messengers," indicating that through their role, they draw us to worship the God whose message they deliver. The Apostle encapsulates this perfectly: "For though there may be so-called gods, whether in heaven or on earth—as indeed there are many kinds of gods and many lords—yet for us, there is one God, the Father, from whom are all things, and we for Him; and one Lord, Jesus Christ, through whom are all things, and we through Him."

Thus, let us express gratitude to the God of gods and the Lord of lords for His mercy, which endures forever. It is noted: "Who alone performs wonders." Each verse concludes with this affirmation of His eternal mercy, a sentiment we can infer is present at the start of every verse as well, despite its absence. This clarity could have been expressed more directly in Latin had the translators chosen phrasing that conveyed this intent, as it is understood in the Greek.

In our text, the phrases imply the call to thankfulness: "To Him who performs wonders," which would clarify the meaning more readily if pronouns indicating His actionable presence were included, such as ‘to Him who does.’ The obscurity of expression can mislead one unversed in the original text to misconstrue intent as though God created the heavens and the earth simply because of His mercy instead of recognizing these as manifestations of His goodness, which declares all creation as “very good.” He creates to fulfill existence; nevertheless, His true work of mercy is in redeeming us from sin and eternal despair. The Psalm urges us: "Give thanks to the God of gods," "Give thanks to the Lord of lords." We are to acknowledge Him who performs great signs and wonders, for His mercy lasts forever.

What does it entail when stating that He alone accomplishes great wonders? Is it not true that numerous marvelous acts are performed through angels and humans? There are extraordinary works that only God does, as elaborated: "Who by His wisdom made the heavens," "Who spread the earth upon the waters," and "Who alone created the great lights." The use of "alone" in this context emphasizes that other miracles listed afterwards are performed through others. After celebrating the creation of the luminaries, the details of those He operates through will follow: the sun to govern the day and the moon and stars to illuminate the night. He proceeds to recount the remarkable deeds accomplished through His agents, such as delivering Israel from Egypt.

The entirety of creation clearly demonstrates that God wrought all things through no other being but Himself. The Psalm highlights aspects of creation to remind us of the whole made manifest, from the visibly understood heavens to the earth that we inhabit. The visible universe compels us to recognize that the entire cosmos results from His design.

When we consider whether the term "wisdom" hints at God's reasoning or understanding, there lies the potential for confusion. If it is asserted that the Word, His only Son, embodies this wisdom, it's crucial to remember that He created all things through His coherent understanding. It bears reiterating that all creation is an act of God's singular will and that He does so not in reliance on any external instrument.

How can it be explained that God placed the earth upon the waters? This poses a challenge, for the weight of earthly matter suggests it would not be easily maintained by the waters. A possible interpretation is that the inhabited earth is seen as resting above the surrounding waters, echoing how a city built over the sea must be perceived as elevated above the turbulent surface below.

Moreover, if these expressions carry deeper implications, we might conclude that God created the heavens to signify His saints—those spiritual beings endowed with faith and understanding of divine truth. Those who hold steadfastly to their faith, represented as the earth, are also depicted, as they are above the waters of the world.

The Apostle conveys this dynamic: "For in Him are hidden all treasures of wisdom and knowledge," denoting that wisdom and knowledge differ, as illustrated throughout Scripture. In wisdom, we find the understanding of God’s unchanging nature; to depart from evil is knowledge, an exhortation to avoid the corrupt influences that surround us in this world.

In the Psalm, He remembers Israel’s plight and rescues them from their adversaries with strength and grace, proclaiming: "Who brought Israel out of their midst." In doing so, He liberated His holy and faithful followers from wickedness. His mighty hand parts the Red Sea, enabling the faithful to pass through, while this very act condemns the rebellious. Moreover, He leads His people through barren landscapes, assuring they will not perish amidst adversity.

Who afflicted powerful kings? Who struck down renowned rulers? He combats those malevolent forces against us, as symbolized by the victories recounted over kings such as Sihon and Og. These figures symbolize the bitterness and chaos embodied by the devil. The inheritance of a land once claimed by these forces is given to the faithful descendants of Abraham, through Christ. He remembers our afflictions and redeems us from our enemies by the sacrifice of His Son. He provides sustenance for the entire human race, offering the true bread of life. Thus, let us give thanks to the God of heaven, affirming again the Lord of lords, for true belief confidently echoes that His mercy does indeed endure forever.

It is in our humility—not in our achievements or successes—that God is inclined to respond. According to Chrysostom, even our deepest misfortunes can draw God's attention. Theodoret also notes that Moses observed this: the children of Israel were in great distress, and their cries reached God (Ex. 2:23).

These words can thus also be connected with the release of the Jews from Pharaoh and Nebuchadnezzar's command, as well as the Christian Church's emancipation from persecutors and heretics. The Prophet conveys that God, in His aid during difficult times, shows more favor than in the sustenance of a fortunate condition. Challenges and tribulations are far more likely to enlighten and awaken us than experiences of success and happiness. The particle - kako - does not point back to prior verses but emphasizes the recurring phrase: "Confess yourselves unto the Lord." Therefore, the conclusion is drawn: Honor and exalt God, for in our lowliness—meaning through our suffering and humiliation—He has remembered us.