This mercy does not stem from the perpetual misery of the unrighteous but rather from the joy bestowed upon the redeemed, lifting them from despair, which will ultimately have no end. Our transformation from unjust to justified, from unwholesome to whole, from mortal to immortal, and from sorrowful to joyful is entirely by His mercy, and since what we become is everlasting, His mercy remains timeless. Therefore, we ought to express gratitude to the Lord; this acknowledgment does not promise any temporal benefit, as His mercy endures eternally—signifying that the blessings He grants us are everlasting.
Next, give thanks to the God of gods, for His mercy endures forever. Give thanks to the Lord of lords, for His mercy is eternal. It raises a curious question: who are these gods and lords in relation to the one true God? Scripture indicates that even humans are referred to as gods. The Lord highlights this in the Gospel by asking, “Is it not written in your law, ‘Ye are gods’?” Not because they embody goodness, but because it was declared that they were gods. If they were all good, such distinctions would not be necessary. He proclaims that He judges among the gods, then questions, “How long will you judge unjustly?” This address is not made to all but to some, illustrating distinctions among the gods.
A further inquiry arises: if mere humans, to whom God's word was spoken, are called gods, can angels similarly bear this title, especially since the chief reward promised to justified and holy individuals likens them to angels? Though evidence is sparse, angels are not explicitly called gods in Scripture. Yet, when it is stated that “He is more awesome than all gods,” it continues by delineating that the gods of the nations are mere idols, clarifying where the true power lies. For idols, which in Greek signify images, lack perception; they cannot be intimidated because they do not possess understanding. How then can it be said, “He is more awesome than all gods,” if the images do not represent demons that can indeed be afraid? As the Apostle affirms, we know that an idol is nothing. Thus, if God’s angels are never addressed as gods, it seems the reason lies in our understanding that worship and ministry should be directed only toward the supreme God. It is more fitting to refer to them as angels, indicating their role as messengers, thereby underscoring that we should direct our adoration to the deity they proclaim. The Apostle succinctly encapsulates this by stating that despite many so-called gods and lords, we have one God, the Father, from whom are all things, and one Lord, Jesus Christ, through whom are all things.
Let us therefore extend our gratitude to the God of gods and Lord of lords for His enduring mercy. He alone performs wonders. As each verse concludes with the reminder that His mercy lasts forever, we can infer the same at the initiation of each verse, even if it is not explicitly stated. The Greek wording clarifies this sentiment. The Latin could have effectively conveyed this with the phrasing “to Him who works miracles.” The use of the term aligns with the essential understanding conveyed in the verses. With each description of His creation—from the heavens to the earth and the luminaries—this statement about His mercy fits seamlessly, not implying that He creates for the sake of mercy, but rather that creation showcases His innate goodness. For He created all things to exist, as noted, and it is His mercy that cleanses us from sin and liberates us from eternal despair. Hence the Psalm calls us to thank the God of gods, the Lord of lords, for His mighty acts and ascriptions of creation.
What does it signify when we declare that He alone performs great wonders? Does it not imply that marvelous works are accomplished through both angels and humans? While some miraculous acts are unique to God, the Psalm enumerates them—such as creating the heavens through wisdom, establishing the earth upon the waters, and ordaining the great luminaries. God specifies this uniqueness to emphasize His sole role in creation, leading to a description of the sun, moon, and stars that rule the day and night, respectively. Following His demonstration of creation, He details miracles achieved through agents—like the divine plagues upon Egypt and others.
All of creation is crafted directly by God, with particular focus on its most significant aspects, the heavens and the earth, making the divine artistry evident. While it could be asserted that “who created the heavens” refers to the comprehension of divine works, it can also mean that God, through His reasoned wisdom, created the universe. Why, then, is it stated only of the heavens when all creation is conducted by this very wisdom? This might suggest a need for specific emphasis in expressing His power and intention regarding the heavens, which could otherwise be understood in a more generalized context.
Moreover, who placed the earth above the waters? This raises a thoughtful inquiry due to the apparent weight of the earth, wherein one might surmise it is not merely upheld but is rather situated upon the waters. However, a broader interpretation might suggest that the earth, being home to humanity and life forms, exists elevated above the encircling waters. When speaking of a city standing amidst the sea, we imply elevation over the waters without negating the physical reality that they lie below.
Moreover, if we seek a deeper interpretation: when God, in wisdom, has crafted the heavens, it refers to the spiritual realm—the saints endowed with faith and divine understanding, contrasting with those who possess only faith and are described as earthly. These faithful ones abide in the promise of baptism, hence suggesting that He has indeed elevated the earthly faithful above the surrounding waters.
Furthermore, considering that Scripture reveals that in Christ are hidden all treasures of wisdom and knowledge, wherein the distinction of these two aspects is elaborated in other texts, we comprehend wisdom as the understanding and love of the immutable God. The true understanding of godliness represents the worship of God. To renounce evil—termed here as knowledge—entails a careful walk through the malaise of this world, preserving oneself from the darkness by adhering to the light bestowed by His grace.
It is likewise noted that He liberated Israel from their trials. He rescued His holy, faithful ones from the wicked, employing great strength and outstretched arm. This power calls to mind the question posed in Isaiah, “To whom has the arm of the Lord been revealed?” He parted the Red Sea, transforming it into a direct path for some into life and for others into death, effectively rejuvenating His people through the waters of rebirth, defeating Pharaoh and his might. Thus, baptism represents the swift purge of sin and guilt from His devoted ones. He guided His people through the barren wilderness, just as He ensures our preservation through the barrenness of this world.
He struck down powerful kings and obliterated renowned rulers. He conquers the malignant forces of the enemy on our behalf. Sehon, king of the Amorites, represents bitterness; Og, king of Bashan, signifies confusion, as the devil invokes chaos. He grants their land as an inheritance to Israel, His servant, echoing His promises to Abraham's descendants, Christ. In our affliction, He remembers us, redeeming us from our adversaries through the blood of His only begotten Son. He provides sustenance to all flesh—not solely for Israelites but for all humanity, affirming the declaration that His flesh is true sustenance.
Give thanks to the God of heaven; give thanks to the Lord of lords. The reference to “God of heaven” may reiterate the earlier claim of “God of gods,” emphasizing His supremacy. Thus, we return to the affirmation that there is but one God, and Jesus Christ, through whom all things exist and we derive our being, confirming His eternal mercy.
THEOSIS