Instead, His eternal mercy will always be bestowed upon His saints and faithful followers, not because they will languish in misery eternally, requiring His mercy endlessly, but because the blessed existence He graciously grants will bring them joy, resulting in never-ending happiness, thereby marking His mercy as eternal. Our transformation from unjust to just, from sick to whole, from mortal to immortal, and from miserable to joyful is solely by His mercy. What we will be, we will be forever, affirming that His mercy lasts eternally. Thus, let us give thanks to the Lord, and through this acknowledgment, you may not receive temporal gifts, for His mercy endures forever, indicating that the blessings He graciously provides shall be everlasting.
Next, let us 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 lasts forever (Psalm 134:3). It is intriguing to consider who these “gods” and “lords” are in comparison to the only true God who is above all. In another psalm, it is noted that even humans are called gods. The Lord acknowledges this in the Gospel, stating, “Is it not written in your law, ‘You are gods’?” (John 10:34). This is not because they are inherently good, but because they were designated as gods by the Word of God. If they were entirely good, a distinction would be unnecessary. The Lord declares: “He judges among the gods,” then questions them, “How long will you judge unjustly?” and continues, clearly addressing some, indicating a differentiation among these gods.
However, one might query: if those to whom God's word was addressed are called gods, can angels also be deemed gods, since the highest reward for the righteous is to be likened unto angels? While it may not be easily found in Scripture that angels are outright called gods, it is noted of the Lord, “He is more awesome than all gods,” with an addendum explaining the assertion that the gods of the nations are demons. This shows us that in Jewish thought, the gods of the nations represent idols, or more accurately, spirits residing within idols. The physical forms called idols are lifeless; they have eyes but do not see, and lack any sense which renders them incapable of fear. Hence, it is stated, “He is more awful than all gods, for the gods of the Gentiles are merely idols,” notwithstanding the fact that demons are not embodied by those images, which do not invoke horror. This is why the Apostle asserts: “We know that an idol is nothing” (1 Corinthians 8:4), referring to its earthly, insignificant form. Yet, in recognizing that there exists a living and sensitive existence enjoying the sacrifices of the nations, he adds: “What the nations sacrifice, they sacrifice to demons, not to God; I do not want you to participate with demons” (1 Corinthians 10:20). Therefore, it seems that divine writings do not refer to holy angels as gods, since it would mislead humanity into reverencing these beings in an act of worship due only to the one true God, who is Lord of all.
It is far more fitting to refer to them as angels, derived from the Latin word for messengers, emphasizing that they direct us toward the worship of the God they proclaim. The Apostle encapsulates this when he states: “For although there are those recognized as gods, whether in heaven or on earth, as there are many gods and many lords, yet for us there is 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” (1 Corinthians 8:5-6).
Thus, let us express our gratitude to the God of gods and Lord of lords for His enduring mercy. He alone performs wonders (Psalm 134:4). Each verse finishes with the affirmation, “For His mercy endures forever,” providing a comprehensive understanding, although not explicitly stating “give thanks.” This might be clearer in the original Greek or should have been expressed more plainly in the Latin translations, allowing for a better translation of the invocation to give thanks. In the Greek, “to Him who performs wonders,” implies an understanding of gratitude. The rendering leaves room for ambiguity, as one might consider that the Creator of heavens, earth, and celestial bodies is only acknowledged for His mercy, whereas what He does for the suffering emerges from that mercy, not that His act of creation was solely motivated by mercy; creation reflects His inherent goodness (Genesis 1:31). For He made everything to exist (Wisdom 1:14), but it is His mercy that redeems us from sin and saves us from eternal suffering. Therefore, this Psalm instructs us: Give thanks to the God of gods, give thanks to the Lord of lords, thank Him who alone does great wonders, who, in His wisdom, established the heavens, who spread the earth upon the waters, who alone formed the great lights. The pretext for our praise is reiterated at the closing of each verse: for His mercy endures forever.
What does it signify that He alone does great wonders? Does it not denote the marvelous deeds accomplished through angels and human beings? Certain incredible acts are uniquely His, such as: He by His wisdom created the heavens (Psalm 135:5), He spread the earth over the waters (Psalm 135:6), He alone made the great lights (Psalm 135:7). He includes this distinction because the miracles that follow were wrought through human agents. After declaring, “He who alone created the great luminaries,” He goes on to identify them: the sun for the day (Psalm 134:8), the moon and stars for the night (Psalm 135:9); and then recounts the miracles carried out through angels and humans, such as the striking of Egypt's firstborn (Psalm 135:10), and so forth. Thus, it is clear that all of creation was made not through any creature but solely by Him, highlighting some significant facets to prompt our contemplation about the totality of creation. We can perceive the heavens; the earthly realm is visible to us. As tangible heavens exist, so too, after naming the celestial bodies, we are invited to behold the entire celestial domain as made by Him.
It raises questions whether He meant that He created the heavens in understanding, or as some translate it, by reason; did He intend to convey a form of heaven accessible to human comprehension, or did He imply that through His wisdom—represented by the only-begotten Word—He created the heavens (as elsewhere noted, “In wisdom, Thou hast made them all”)? If it is understood that God created the heavens by His wisdom, why then is this singularly attributed to the heavens, given that all creation indeed reflects the same wisdom? This could be an intentional expression indicating that otherwise, understanding could arise without its explicit articulation. How can it be singular if it implies reasoning through His wisdom, Christ being the only-begotten Word, showing that the Trinity is one God and not three gods? It asserts that God’s act of creation was not conducted through any creature.
Who then established the earth upon the waters? This question intrigues because the earth, while appearing heavier, leads us to assume it is not merely supported by the waters but rather carried by them. However, to avoid contradicting our Scriptures against presumed scientific principles, we might interpret it to mean that the earth, wherein humankind dwells, is positioned over the waters, elevated in this manner. When we refer to a city built upon the sea, we do not imply that the sea is directly below, as it is beneath caves or ships; rather, we assert that it rises above the submerged waters.
Should these words indicate something else that relates more closely to us, it may signify that God, by His wisdom, has created the heavens, depicting His saints, spiritual beings endowed with faith and understanding of divine truths; those still grasping only faith, remaining beneath the heavens, are likened to earth. Because they steadfastly hold to the faith conveyed in their baptism, it remarks that “He has put the earth above the waters.” Moreover, as it is stated about our Lord Jesus Christ that in Him are hidden all treasures of wisdom and knowledge (Colossians 2:3), we can distinguish between wisdom and knowledge in various Scriptures, notably in the words of Job, where both are outlined in a specific manner. It is fitting to conclude that wisdom is grounded in understanding and loving the unchanging God, a being that is, “godliness is wisdom” in Greek term θεοσ-βεια, encompassing true worship of God. Departing from evil, termed knowledge, serves as an indication of walking steadily and prudently amidst this corrupt generation (Philippians 2:15), navigating through the prevailing darkness, enabling one to avoid being tainted by it, showcasing the light bestowed upon them.
Who led Israel out of Egypt (Psalm 134:11)? Thus He delivered His holy and faithful people from wickedness with great strength and power (Psalm 135:12). What is stronger, what is more powerful than the mention of, “To whom has the arm of the Lord been revealed?” (Isaiah 53:1)? Who divided the Red Sea (Psalm 134:13)? He also divided it, such that baptism served some for life and others for death, leading Israel through it (Psalm 134:14). Similarly, He leads His renewed people through the washing of regeneration. He overthrew Pharaoh and his might in the sea (Psalm 135:15). Through baptism, He swiftly eradicates both the sin and its consequent guilt for His people. Who guides His followers through the wilderness (Psalm 134:16)? He navigates us through the desolation and longing of this world, ensuring we do not perish therein. He struck down formidable kings (Psalm 135:17) and eliminated renowned rulers (Psalm 135:18). From us, He strikes and annihilates the deathly forces of darkness. Sihon, king of the Amorites (Psalm 134:19), signifies a useless escape or fiery trial, for Sihon denotes a ruler among those who bring bitterness; thus the Amorites convey that meaning. Og, king of Bashan (Psalm 135:20) symbolizes a heap and disorder as imposed by Bashan; for what does the adversary do but bring confusion? He granted their land as an inheritance (Psalm 135:21), bestowing it upon His servant Israel (Psalm 135:22). This illustrates that He reallocates what the adversary once controlled, gifting it as an inheritance to the seed of Abraham, Christ. Who remembers us in our lowliness (Psalm 134:23) and redeems us from adversaries (Psalm 135:24) by the blood of His only-begotten Son? He who nourishes all living beings (Psalm 135:25)—meaning everyone, not just the Israelites but the Gentiles as well—on this sustenance, it is stated, “My flesh is indeed meat.” Give thanks to the God of heaven (Psalm 134:26). Give thanks to the Lord of lords (Psalm 135:27). In this declaration of “God of heaven,” I believe he reiterates what he noted previously as “God of gods,” essentially repeating his previous affirmation of gratitude. Give thanks to the Lord of lords, for we acknowledge: there is only one God, and one Lord Jesus Christ, through whom all things exist, and we through Him, (1 Corinthians 8:5-6), affirming through Him that His mercy endures forever.
THEOSIS