Afterwards, those who receive God's mercy may be seen as experiencing His unending promise, granted to His saints and faithful ones—not because they endure eternal suffering, but because the blessedness He graciously offers transforms their misery into joy, an everlasting state. It is by His mercy that we are transformed from unjust to just, from unhealthy to whole, from dead to alive, from mortal to immortal, and from miserable to happy. All that we shall become will last forever, making His mercy everlasting. Therefore, let us give thanks to the Lord; for this acknowledgment will lead to eternal blessings, for His mercy endures forever.
Following this is the statement, Give thanks to the God of gods, for His mercy endures forever (Psalm 135:2). Give thanks to the Lord of lords, for His mercy is everlasting (Psalm 134:3). One might ponder who these gods and lords are, of whom the One true God is both God and Lord? Another Psalm refers to men as gods, and the Lord Himself acknowledges this in the Gospel, stating, ‘Is it not written in your law, Ye are gods?’ (John 10:34). They are not called gods because they are inherently good, but because God declared them so. Were they all indeed good, such distinctions would not exist. He judges among the gods, questioning, ‘How long will you judge unjustly?’ This judgment is directed not to all gods, but to specific ones, illustrating God's discernment.
There arises a question: if men are labeled gods due to the Word of the Lord, can angels also be termed gods, particularly since the supreme reward for the righteous and holy is to be likened to angels? While the Scriptures may not explicitly label angels as gods, it is noted that the Lord God is “more fearful than all gods” and clarified that the gods of the nations are merely devils, contrasted by the understanding that these are idols devoid of life. The idolatrous figures, called idols in Greek, have eyes yet do not see and lack awareness, thus incapable of fear. Therefore, how can it be stated of the Lord that He is more terrible than all gods if these man-made images do not embody demons capable of fear? The Apostle affirms, “We know that an idol is nothing,” which refers to their earthly, formless nature. However, to clarify that there exists a living and sensitive essence receiving pagan sacrifices, it is added: “What the Gentiles offer, they offer to devils, not to God; I do not want you to share in the table of devils” (1 Corinthians 10:20). This indicates that the lack of scriptural evidence for angels being called gods serves the purpose of dissuading worship or religious service meant solely for the one true God—who is worshiped exclusively as the God of all creation. It is more appropriate to address them as Angels, which translates as Messengers, emphasizing their role and hence the necessity of worshiping the God whom they announce. The Apostle summarizes this notion, stating that, while many are called gods and lords on earth, we acknowledge one God the Father, from whom all things derive, and one Lord Jesus Christ, through whom all things exist (1 Corinthians 8:5-6).
Therefore, let us offer our gratitude to the God of gods and Lord of lords for His enduring mercy. He alone performs wonders (Psalm 134:4). As each verse concludes with, “For His mercy endures forever,” we can infer that we ought to begin each verse with an implied call to thankfulness. This is particularly clear in the original Greek, and would translate aptly into Latin if our translators had chosen to do so in these instances. The references to “He who performed wonders” imply that we should acknowledge Him. An explicit pronoun, such as "to Him who created," could clarify this further, making it more evident that we should give thanks. As it stands, those unaware or unwilling to explore the manuscripts might misconstrue the meaning, thinking that the mention of creation in relation to His enduring mercy implies that He created the heavens and the earth solely for that reason, rather than as expressions of His inherent goodness as seen in Genesis 1:31: “And God saw everything that He had made, and behold, it was very good.” He created all things for them to exist, as noted in Wisdom 1:14. It is through His mercy that we are cleansed from sin and liberated from eternal misery. Thus, the Psalm calls us to give thanks to the God of gods, to the Lord of lords, the One who alone performs great wonders; giving thanks to Him who, by His wisdom, created the heavens; giving thanks to Him who established the earth upon the waters; giving thanks to Him who alone formed the great lights. The reasons for our praise are specified at the end of the verses: for His mercy endures forever.
But what does it imply that He alone performs great wonders? Is it not because He has accomplished many miraculous acts through angels and humans? There are marvelous feats that only God accomplishes, enumerated in the Psalm, who by His wisdom made the heavens (Psalm 135:5), who established the earth above the waters (Psalm 135:6), and who alone created the great lights (Psalm 135:7). This great divine act stands alone as a testament, noting that other miracles are performed through humans. After attesting that He alone created the great lights, the Psalmist explains that these are: the sun to rule the day (Psalm 134:8) and the moon and stars to govern the night (Psalm 135:9); then recounts the miracles God facilitated by using angels and men, such as striking Egypt at the firstborn (Psalm 135:10).
In creation, God clearly acted not through any creature but by Himself, mentioning prominent aspects of creation to evoke an understanding of the whole. The heavens are comprehensible, and the earth is visible. Just as the visible heavens exist, after mentioning the luminaries, we are instructed to recognize the entirety of the celestial realm as having been created by Him.
He may have also intended to convey that He created the heavens through wisdom or reason; the heavens which we can contemplate or, alternatively, that He, through His reason—meaning by His only-begotten Word—created the heavens, as it is stated elsewhere, “In wisdom; Thou hast created them all.” If this understanding stands, why then singularly speak of the heavens? Is it that this revelation needed to be made explicit in some way? How could it be perceived as one, if both wisdom and understanding reference His essence—embodying the Trinitarian notion of one God, and not three?
Who, other than God, raised the earth above the waters? This question arises because it may appear the earth is heavier, leading one to ponder if it is actually supported or held up by the waters. To reconcile this and align such concerns with scriptural truths, another interpretation can be suggested: the earth, representing inhabited lands where living creatures reside, is indeed above the surrounding waters. For instance, when we refer to a city built over the sea, we aren't defining its position as the sea lying below in the same manner as water does below the chambers of caves or beneath ships. The city is considered above the sea in that it rises above the waters that encompass it.
Should these words imply something more closely related to us, we could understand that, by His wisdom, God has fashioned the heavens, which could symbolize His saints and spiritual beings, endowed with both faith and understanding of divine truths. Those still grasping their faith, termed as the earth, remain under the heavens. They are sustained in their steadfast faith through the baptism they received; thus, it is noted that He has set the earth above the waters.
Moreover, it is documented concerning our Lord Jesus Christ that in Him dwell all the treasures of wisdom and knowledge (Colossians 2:3). This distinction between wisdom and knowledge is reaffirmed in the Scriptures, particularly highlighted in the sayings of Job. Therefore, understanding wisdom entails knowing and loving the eternal, unchanging God. The term godliness in Greek is θεοσβεια; in Latin, this might be rendered as worship of God. To depart from evil, termed knowledge, signifies the importance of being cautious and diligent amidst a wicked generation (Philippians 2:15); thus, one must safeguard themselves from iniquity so as not to be engulfed in darkness but remain illuminated by the light of Christ's gift.
“Who brought Israel out of their midst” (Psalm 134:11)? He also rescued His holy and faithful ones from the wicked. With a strong arm and extended hand (Psalm 135:12). What could be more powerful, what could stretch out farther than that which is questioned, “To whom has the arm of the Lord been revealed?” (Isaiah 53:1)? He divided the Red Sea into two (Psalm 134:13), creating a passage so that for some, baptism means life, while for others it signifies death. He guided Israel through it (Psalm 134:14). He likewise leads His renewed people through the waters of regeneration. He cast down Pharaoh and his power in the Red Sea (Psalm 135:15). Through baptism, He swiftly eradicates the sin and guilt of His people.
He led His people through the wilderness (Psalm 134:16), guiding us through the spiritual drought and barrenness of this life, so we do not succumb to despair. He struck down mighty kings (Psalm 135:17) and killed formidable kings (Psalm 135:18). He imparts strength to conquer the lethal forces of the devil. Sihon, king of the Amorites (Psalm 134:19), symbolizing toxic temptation. The name Sihon represents bitterness, which aptly conveys the character of the Amorites. Og, the king of Bashan (Psalm 135:20), whose name indicates chaos, typifying the disarray created by the devil. He granted their land as a heritage (Psalm 135:21), an inheritance to His servant Israel (Psalm 135:22). Thus, He transfers what the devil once controlled to the descendants of Abraham, that is, Christ. He has remembered us in our humiliation (Psalm 134:23) and redeemed us from our adversaries (Psalm 135:24) through the blood of His only Son. He provides sustenance to all living beings (Psalm 135:25), to all humanity, not only the Israelites but also the Gentiles; indeed, concerning this nourishment it is proclaimed, “My flesh is truly food.” Give thanks to the God of heaven (Psalm 134:26). Give thanks to the Lord of Lords (Psalm 135:27). The title “God of heaven” likely reiterates “God of gods.” He restates that affirmation here too. Give thanks to the Lord of lords. We recognize, however, that there is one God... and one Lord Jesus Christ, through whom all things exist and by whom we exist (1 Corinthians 8:5-6)—in whom we profess that His mercy endures forever.
THEOSIS