The Nature of God and Divine Participation

It is not a temple for those ascending into it to follow the songs of the ascents and praise God joyfully. Therefore also 'Alleluia' is written upon the psalm, the superscription signifying that the living God must be hymned (Ps 134:1-3).

How will it not be that all those having ascended the ascents with songs and hymns will stand in the house of the Lord with right thought and unassailable practice, being His servants in the house of the Lord, and hymning Him in the courts of our God? But the courts of God are the old and new Scriptures, the theologies according to their parts, or the many dwellings in the Father's house through His promises. And to praise first according to the introductions His name, so that they might serve the Lord and serve Him sincerely.

Regarding allegory, if there are certain spiritual clouds, they signify a mental and invisible rain flowing. And these rise from the end of the earth, since the Gospel does not call those from great, rich, philosophical, oratory rulers, but from men thought to be the lowest, the unlettered and the laypeople. But He has also made the bright flashes of theories and the justices into a rain, to enlighten and to water those asking for these things in harmony with what is set forth. And He brings forth winds from their treasuries, which some signify better breaths and intellectual, transcendent natures.

This memorial is from the former generation of the Hebrews as a generation of the calling of the Gentiles, concerning which it is written, 'The coming generation shall declare to the Lord' (Ps 134:13b-14). And these things shall remain, as God has mercy on His people and calls upon His servants. For having heard the intercession and appeal of His servants on behalf of the people and themselves,. Therefore also He has mercy on His people.

According to an upward leading, if in Israel there are those perceptive and seeing God with a pure heart, and in Aaron those who serve Him perfectly and priestly-wise continually, not day by day (Ps 134:19-21); and with these, the Levites are inferior to the sacred things, those being in the temple and the services being imposed in the...

Those who perform the service of the 251st God Psalm 135 will not be newcomers to God, being brought into justice; and all those from foreign nations are added by the fear of the Lord. However, even if all bless, not each one will do this according to the proportion of power.

But those previously mentioned do not merely bless, but he is also blessed, not from a chance place but from the heavenly Zion, dwelling in the city of God, who gives the heavenly Jerusalem and the church which has no house or wrinkle, unlike Jerusalem, to see the peace which Jesus gives, saying, 'My peace I give to you' (John 14:27). But even if he is blessed in Zion by another thought, God is not thus in it and from it. Let these things also be said concerning the soul through knowledge and perfect virtue, being called Zion and Jerusalem.

The present psalm, being called forth for thanksgiving, commands to confess to the Lord, who does much in kindness and goodness (Ps 135:1-3). Therefore, in every verse, a hymn-like phrase is selected: 'For his mercy is unto the ages.' For since he neither ever has mercy nor ever does not, but always has mercy, it is fitting that those who hymn say, 'For his mercy is unto the ages.'

Of what gods is he, concerning whom it is said? If he is not God to them, then the Word of God did not become toward them according to the scripture saying, 'I am God' (John 8:58). For this one truly it is fitting to be called God; so do not worry even about those who are called gods around Abraham (Exodus 3:6; 'God of Abraham, and God of Isaac, and God of Jacob'; for this one truly it is fitting to be called God). According to this, the meaning of divinity and angels and divine powers is said to be 'gods,' as the apostle says, 'As there are many gods and many lords in heaven and on earth' (1 Cor 8:6), so all those called gods with the Trinity are such by participation of divinity.

But the Savior is not thus, but is God by essence; therefore he makes gods of those who partake of him. He has been said to be the only-begotten God; for he himself alone is the true God from the true God, being God according to the same nature as the Father, being consubstantial with the one who begets him.