This mercy is not simply a response to ongoing misery but serves to transform the blessedness bestowed upon the suffering into everlasting joy, indicating that His mercy is eternal. The transformation from unjust to just, from broken to whole, from mortal to immortal, and from wretched to joyful is accomplished by His mercy. Therefore, we are called to give thanks to the Lord; from this acknowledgment, one may receive eternal good, as His mercy is everlasting.
Next, the psalmist proclaims thanks to the God of gods, for His mercy endures forever (Psalm 135:2). He also praises the Lord of lords, affirming that His mercy is eternal (Psalm 134:3). It raises an inquiry as to who these gods and lords are, in relation to the One true God. In another psalm, it is noted that men can also be referred to as gods. Even Christ alludes to this in the Gospel, stating, "Is it not written in your law, 'You are gods?'" (John 10:34). This designation does not reflect their inherent goodness, but rather reflects God’s proclamation. If they were all righteous, such distinction would not be necessary. The scripture speaks of God judging among the gods, questioning how long they will cling to injustice and addressing specific entities rather than all alike, underscoring a distinction among them.
Moreover, it is worth questioning whether angels can also be referred to as gods since the highest reward promised to just and holy individuals involves a likeness to angels. While it may not be readily found in scripture that angels are explicitly termed gods, it is stated that the Lord is "more awesome than all gods," clarifying that the idols of the Gentiles are, in truth, devils. This emphasizes the understanding that these idols are devoid of life, incapable of fear because they have no sensibility. Thus, how does it follow that the Lord is termed more awe-inspiring than these gods if such images do not encompass demons that can be frightened? As the Apostle states, "We know that an idol is nothing" (1 Corinthians 8:4), referring to its meaningless materiality. However, he goes on to declare that offerings made by Gentiles are not directed to God but to devils; "I do not want you to share in the fellowship of demons" (1 Corinthians 10:20). Consequently, it may be inferred that the absence of the term "gods" in reference to holy angels resides in the fact that such a designation would not lead people to render them the religious service due only to the one true God. It is, therefore, more fitting to refer to them simply as angels, meaning messengers, so that by their functional title, we comprehend that they call us to worship the God whom they announce.
The Apostle summarizes this concept by stating, "For even if there are so-called gods, whether in heaven or on earth, as indeed there are many gods and many lords; yet for us there is one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, through whom are all things, and we exist through Him" (1 Corinthians 8:5-6).
Consequently, we ought to express our gratitude to the God of gods and Lord of lords for His mercy, who alone performs wonders (Psalm 134:4). Each verse concludes with "For His mercy endures forever," allowing us to understand that the call to thanksgiving is implicit, even if not stated at the beginning of every verse. This is evident in the Greek, and the translators could have effectively communicated this in Latin by acknowledging Him, the miracle worker. If the text stated, “to Him who does,” or “to Him who has accomplished,” it would have clarified our call to gratitude. Nonetheless, it is rendered in a way that can be misunderstood unless one examines the original text, which establishes that the heavens, earth, and luminaries were created for the very purpose of manifesting His goodness, as He deemed all creation very good (Genesis 1:31).
His creations serve a purpose of existence (Wisdom 1:14), yet it is His merciful work that cleanses us from sin and liberates us from eternal despair. Thus, the psalm urges us to give thanks to the God of gods, the Lord of lords, Him who alone performs great miracles; give thanks to Him who, by His wisdom, created the heavens, who established the earth upon the waters, who alone made the great lights. The reason behind our praise punctuates every verse, for His mercy endures forever.
What does it mean when it states "who alone does great wonders"? It may suggest that while God has accomplished many marvelous works through angels and humans, there are specific wonders only He performs. The psalmist elaborates, "Who by His wisdom made the heavens" (Psalm 135:5), "Who spread the earth upon the waters" (Psalm 135:6), and "Who alone created the great lights" (Psalm 135:7). His singular action in each verse highlights the fact that other miracles are manifested through humanity. Following the establishment of the great luminaries, the psalmist continues to recount the miracles He wrought through angels and humans, such as smiting Egypt with its firstborn (Psalm 135:10) and beyond.
Certainly, the entirety of creation was accomplished not through other beings but directly by God, and particularly, the psalmist alludes to significant elements of creation to evoke comprehension of the whole. The heavens are evident, and the earth is observable. Just as there are visible heavens, the scriptural mention of luminaries commands our awareness of the entire created cosmos.
Still, when the psalmist speaks of creating the heavens through understanding or reason, one might question whether this pertains to a specific comprehension of the heavens or perhaps indicates that God, in His wisdom—namely, the only-begotten Word—brought creation into existence. If it is asserted that God created the heavens by His wisdom alone, one may wonder why such wisdom is only attributed to the heavens when God’s creation encompasses all through the same wisdom. The explanation may lie within the intention of the text, illustrating that this particular emphasis serves to convey a truth otherwise implied.
How, then, can this wisdom be seen as singular if it illuminates God’s understanding, namely, the Word? It emphasizes the view of the Trinity as one God, asserting that God created all things alone, not through other creatures.
Who placed the earth above the waters? This inquiry presents complexity, notably since the earth appears heavier, suggesting it should rest beneath the waters rather than float. However, to align with the truth of scripture, we can interpret this as referring to the earth inhabited by humanity, which rises above surrounding waters. When referencing a city built upon the sea, we understand that it is situated above the ocean without implying that the sea directly supports it as the waters below boats or caves; rather, it is described as above due to its elevation.
Furthermore, if these words symbolize greater implications, we might view "the heavens" as representing the saints, the spiritually attuned individuals whom God has enriched not only with faith but also with the understanding of divine matters. Those unable to grasp this understanding can be likened to "the earth" beneath the heavens. As they maintain their steadfast faith within their baptism, it follows that "He has placed the earth above the waters."
In relation to Christ, it is noted that "in Him are concealed all treasures of wisdom and knowledge" (Colossians 2:3), underscoring the distinction between wisdom and knowledge. This is evidenced in scriptural texts, especially in the words of Job, revealing that true wisdom lies in knowing and loving the eternal and unchanging God. When it states "Godliness is wisdom," the Greek term θεοσ-βεια conveys a notion of worshiping God. To refrain from evil, which is equated with knowledge, involves caution amidst a corrupt generation (Philippians 2:15), urging each individual to avoid iniquity as they navigate the darkness of this world, shining brightly through the divine gift of light.
He who redeemed Israel from amidst their foes (Psalm 134:11) delivered His holy and faithful ones from evil as well. With a powerful arm and an outstretched hand (Psalm 135:12), what may be more powerful than that of which it is stated, "To whom has the arm of the Lord been revealed?" (Isaiah 53:1). He parted the Red Sea (Psalm 134:13), offering a baptism that symbolizes life for some and death for others, leading Israel through it (Psalm 134:14), just as He brings His renewed people forth through the waters of regeneration. He overthrew Pharaoh and his army in the sea (Psalm 135:15), swiftly destroying both the sin of His people and the guilt associated with it through baptism.
He guided His people through the wilderness (Psalm 134:16), and thus He leads us amid the dryness and barrenness of this world, ensuring our survival. He struck down mighty kings (Psalm 135:17) and slayed renowned rulers (Psalm 135:18). He conquers the perilous forces of the devil within us, as seen in His defeat of the king of the Amorites, Sechon (Psalm 134:19), whose name denotes bitterness, embodying the nature of those who spread discontent. Og, king of Bashan (Psalm 135:20), signifies chaos, as his name implies a heap, symbolizing the disorder created by the devil.
He granted their land as an inheritance (Psalm 135:21), bestowing what the evil one once possessed as a heritage for Abraham's descendants (Psalm 135:22)—specifically, Christ. In our humility, He remembers us (Psalm 134:23), redeeming us from our enemies (Psalm 135:24) through the blood of His only begotten Son. He provides sustenance for all creation (Psalm 135:25), encompassing the entirety of humankind, not solely the Israelites but also the Gentiles. Christ proclaims, "My flesh is true food."
We are to give thanks to the God of heaven (Psalm 134:26) and the Lord of lords (Psalm 135:27). Here, the term "God of heaven" mirrors the previous reference to "God of gods," highlighting a seamless continuity. Give thanks to the Lord of lords. For us, there is one God, and one Lord Jesus Christ, through whom all things exist, and we through Him; we affirm His mercy endures forever.
THEOSIS