Give thanks to the Lord, for He is good; His steadfast love endures forever. Psalm 135:1. This Psalm is filled with exaltation of God, and every verse culminates in this truth. While much praise is offered to God, it is His mercy that is most worthy of exaltation. Without this essential acknowledgment, the psalmist, inspired by the Holy Spirit, would not have been able to complete even one line. At the final judgment, the righteous will be ushered into eternal life, and the unrighteous into everlasting punishment, Matthew 25:46. Following this moment of reckoning, the concept of mercy shifts from individual acts to God's eternal mercy, granted to His faithful; not because they will suffer eternally and thus require His mercy perpetually, but rather because the blessed state He graciously confers upon those who once suffered will know no end, thereby rendering His mercy everlasting. It is through His mercy that the unjust become just, the unhealthy made whole, the dead restored to life, and the miserable transformed into the joyous. What we will become is eternal; hence, His mercy is unending. Therefore, we must express gratitude to the Lord, and from this acknowledgment, we shall not receive any temporary blessing, for His mercy lasts forever; this signifies that His grace upon us is everlasting.
Next, we are called to praise the God of gods, for His mercy endures forever, Psalm 135:2. Praise the Lord of lords, for His mercy is everlasting, Psalm 134:3. It may provoke reflection as to who these "gods" and "lords" are, given that the singular true God holds supremacy over them. One psalm declares that men are even referred to as gods. The Lord affirms this observation in the Gospel, saying, "Is it not written in your law, 'Ye are gods?' John 10:34. This does not imply that all are righteous, but that the term was bestowed upon them at God's command. Were they wholly good, such differentiation would not be necessary. The Lord asserts that He judges among the gods and then poses the question: "How long will you judge unjustly?" and so forth. His words are directed not to all but to some, illustrating a distinction among those termed as gods.
It raises the question: if those to whom God spoke are called gods, might angels also bear this title, given that the highest promise to the just and holy is to be likened to them? It seems challenging to find a direct declaration in Scripture that angels are labeled as gods, yet when we read that "He is more awesome than all gods," it clarifies that the gods of the nations are demons. This distinction helps us comprehend that the idols worshipped among the Gentiles are mere representations, signifying demonic presences rather than divine entities. For these images, termed as idols in Greek and now adopted in Latin, possess eyes but fail to see, and further attributes described indicate their total lack of perception; thus, they cannot experience fear, as nothing devoid of sense can be terrified. Therefore, how can it state that the Lord is greater than all gods, if these idols do not embody the demons that may be frightened? In contrast, the Apostle affirms: "We know that an idol is nothing," 1 Corinthians 8:4, referring to the empty and meaningless creation. But to counter any thoughts that consider there to be no living entities that receive heathen sacrifices, he clarifies: "And what the Gentiles sacrifice, they offer to devils, not to God; I do not want you to participate with devils," 1 Corinthians 10:20.
Hence, if in divine revelation the holy angels are never explicitly named as gods, it reinforces the idea that such a designation is not intended to attract human reverence or service—an act of worship (often referred to in Greek as λειτουργία or λατρία) reserved solely for the one true God, who is also our Lord. It is far more fitting to refer to them as angels, or nuncii in Latin, serving as a clear indication of their duty to proclaim the God they serve. The Apostle sums it succinctly: "For though there are those who are called gods, whether in heaven or on earth, as there are many gods and many lords; yet there is one God, the Father, from whom are all things and we for Him; and one Lord, Jesus Christ, by whom are all things and we through Him," 1 Corinthians 8:5-6.
Therefore, let us offer gratitude to the God of gods and Lord of lords, for His mercy, etc. Who alone performs wonders, Psalm 134:4. As each verse concludes with, "For His mercy endures forever," it suggests a similar sentiment at the outset of each line, even if it does not prefix with "Give thanks." This is quite evident in Greek. It could also be understood in Latin if our translators had chosen to use a phrase such as, "To Him who performs miracles." Where we find τῷ ποιήσαντι, one must inherently understand it as an exhortation to express gratitude. I would have preferred if the pronoun had been incorporated to clarify: to Him who has performed, to Him who continues to act, or to Him who has ensured these marvels, so that it might have been easier to comprehend the call to thankfulness. Currently, the wording is somewhat obscure, which could lead one unfamiliar with or unwilling to delve into the Greek text to believe that He who created the heavens, established the earth, and formed the luminaries is credited for these acts solely due to the enduring nature of His mercy. It should not imply that the creation of the heavens, earth, and luminaries stemmed from His mercy, for they are expressions of His goodness, which declared all creation to be very good, Genesis 1:31. He created all things for their existence, Wisdom 1:14. Yet it is by His mercy that we are cleansed from our sins and rescued from eternal despair. Thus, the Psalm encourages us: Express thanks to the God of gods, express thanks to the Lord of lords. Give thanks to Him who alone accomplishes great signs; give thanks to Him who, by His wisdom, made the heavens; give thanks to Him who established the earth upon the waters; give thanks to Him who alone created the great luminaries. The motivation for our praise is underscored at the conclusion of each verse, for His mercy endures forever.
What does it mean, then, that He alone performs great wonders? Is it not that He accomplishes many marvelous feats through angels and men? There are unique wonders reserved solely for God, which are highlighted in the text that follows: Who by His wisdom made the heavens, Psalm 135:5, Who spread the earth over the waters, Psalm 135:6, Who alone fashioned the great lights, Psalm 135:7. Thus, He distinguishes His own unique works here, for the subsequent miracles to be mentioned are those He performed through humanity. After stating, "He alone created the great luminaries," the Psalmist then explains what these are: the sun to govern the day, Psalm 134:8, the moon and stars to preside over the night, Psalm 135:9, proceeding to recount miracles accomplished through angels and men—who struck Egypt down, Psalm 135:10, and beyond. Ultimately, God visibly created everything, not through any other being but through His singular will. The greater parts of creation are mentioned to stimulate recognition of the entirety; we can comprehend the heavens, and we can observe the earth. Just as there are visible skies, upon invoking the luminaries within them, we are instructed to view the entirety of the celestial realms as crafted by Him.
Nonetheless, whether it is suggested that He who made the heavens is understood to indicate created in wisdom, or in reason, or as others interpret, should we assume the heavens, as understood through our intellect, or that He in His wisdom (as referenced elsewhere, "In wisdom Thou didst create them all") signifies the eternal Word—remains a subject to ponder. However, if we are to interpret that God's wisdom fashioned the heavens, why would He highlight this only for the heavens when all creation arose through that same wisdom? Such a remark seems specific to emphasize a truth that could otherwise be implied and understood without being explicitly stated. How can it be singular if by wisdom, it implies the only-begotten Word? Is it that, since the Trinity is one God, not three entities, it is asserted that God alone wrought all creation without employing another creature?
And who positioned the earth over the waters? This query presents a challenge, as the earth appears denser and we might presume it is supported by the waters rather than held above them. To clarify the scriptural assertion against those who posit their theories upon various rational principles, we may propose an alternative interpretation—considering the inhabited earth that supports living beings rises above the waters encompassing it. Consequently, when we describe a city on the sea as built over it, we do not imply the sea is beneath it in the same manner as waters beneath caverns or vessels; rather, it is above because it stands elevated above the waters.
However, if these expressions imply something greater that pertains to us, it may signify that, through His wisdom, God creates the heavens—meaning His saints, those filled with the spirit, to whom He grants both faith and comprehension of divine truths; while those still grasping only faith are likened to the earth, residing steadfastly in the baptism they have received, thus it is said, "He has put the earth above the waters." Furthermore, as it is written of our Lord Jesus Christ that in Him are hidden all treasures of wisdom and knowledge, Colossians 2:3, the distinction between wisdom and knowledge finds its affirmation in Scripture, especially articulated in the words of Job. Wisdom signifies knowing and loving the eternal and unchanging God. When it proclaims that godliness is wisdom, in Greek θεοσ-βεια, we can render this as the worship of God. To avoid wrongdoing, which Scripture refers to as knowledge, is to be vigilant and cautious amid a corrupt generation, Philippians 2:15, ensuring that one remains free from iniquity and distinct from darkness through the illumination of their inherent gift.
THEOSIS