6<\/strong>. The breath of his mouth<\/em> is synonymous with the word of the Lord<\/em>: together they represent and God said<\/em> in Gen 1:3<\/span> ff. The parallelism and the addition of his mouth<\/em> seem to exclude a reference to the spirit of God<\/em> in Gen 1:2<\/span>, though the word in the original is the same. The germ of the doctrine of the Word in Joh 1:1<\/span>; Joh 1:3<\/span> may be found here, though of course the Psalmist had no idea of a personal Word. Cp. Psa 107:20<\/span>; and Sir 43:26 , “By his word all things consist.” The host of heaven<\/em> (Gen 2:1<\/span>) are the sun moon and stars, marching forth like an army in ordered array at God’s command (Isa 40:26<\/span>).<\/p>\n 6 9<\/strong>. Jehovah’s creative omnipotence. Word is the expression of thought; command of will: He had but to think and will, and the Universe came into being.<\/p>\n By the word of the Lord – <\/B>By the command of God: Gen 1:3<\/span>, Gen 1:6<\/span> etc. See the notes at Psa 33:9<\/span>.<\/P> Were the heavens made – <\/B>That is, the starry heavens; the worlds above us: Gen 1:1<\/span>.<\/P> And all the host of them – <\/B>All their armies. The stars are represented as armies or marshalled hosts, led forth at his command, and under his direction – as armies are led forth in war. See Gen 2:1<\/span>; compare the notes at Isa 1:9<\/span>.<\/P> By the breath of his mouth – <\/B>By his word or command – as our words issue from our mouths with our breath. The idea here is, that God is the Creator of all things; and, as such, has a claim to praise; or, that as Creator he is entitled to adoration. To this he is entitled from the fact that he has made all things, and from the manner in which it has been done – the wisdom, power, goodness, skill, with which it has been accomplished.<\/P><\/p>\n Psa 33:6-8<\/span><\/p>\n By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth.<\/em><\/p>\n<\/p>\n The Biblical conception of Nature<\/strong><\/p>\n For this, see the first chapter of Genesis. There are two opposite extremes into which our conceptions may fall.<\/p>\n 1. <\/strong>We may immerse God in Nature, if we treat Nature as possessed of properties strictly personal. A very great deal of common language is vitiated by this blunder. But will is an attribute of personality, and Nature has not will.<\/p>\n 2. <\/strong>We may unduly isolate Nature as Gods workmanship from God the worker. We do this if we regard the universe as teaching us nothing of God, being only a whirl of material change without spiritual meaning; or as if having only a given amount of force which will run down, like a watch. But against both of these note–<\/p>\n 1. <\/strong>It is the organ of command, conveying an act of will.<\/p>\n 2. <\/strong>It is the reflection of the speakers self, revealing his nature. The great fact of the whole ancient world was this, that its multiform religions started from a nature basis. The sun and stars, the reproductive forces of animal and vegetable life, the decay and revival of the year, was the common fact which very early riveted the attention of primitive man, till out of it there grew up in many lands, under many shapes, a system of religious observance everywhere the same in principle. Plainly this system of religion started from the Bible truth that Nature is a revelation of God. By degrees, no doubt, the Divine idea became obscured. The sense of Natures unity grew feeble. Men came to see not so much one God speaking through all His creatures, as rather a separate morsel of divinity inherent in each separate creature. From using the sun, or the dawn, or the sky, or the spring, as a symbol only for that Invisible Being whose thoughts these objects revealed, men began to adore the symbol, and to forget the Invisible Person behind it. Easy and rapid was the downward plane to idolatry and polytheism and gross fetish-worship. Yet what is worth noting is, that such Nature-religions would have been impossible had not Nature really spoken to unsophisticated men a Divine message. This, be it remembered, was a very different thing from that cold logical argument of the modern theist, who infers a Designer from the observed facts of science. Not to the reason, so much as to the intuition, of early man did Nature address itself. It spoke poetry, not logic. We are far enough removed now from that early stage of human experience. The world is grown, and its work is not to worship Nature, but to master it. But we can only do this by observing the laws by which its Creator governs it. Thus both ancient nature worship, and modern nature study, both depend upon the fact that Nature, being Gods Word, speaks to us His thoughts.<\/p>\n 1. <\/strong>It starts from and builds upon the revelation of Nature.<\/p>\n 2. <\/strong>It can only be understood if God be above Nature and yet present, self-revealed in Nature.<\/p>\n 3. <\/strong>It agrees with the old. In absolute unity of plan. In orderly plan and obedience to fixed law. In the slowness and even laboriousness of the processes of its growth. In the stern maintenance of law, avenging all transgression.<\/p>\n 4. <\/strong>But the Gospel goes on beyond and tells of redemption through our Lord Jesus Christ. (J. Oswald Dykes, D. D.<\/em>)<\/p>\n<\/p>\n He gathereth the waters . . . as an heap.<\/strong>–The old versions and interpreters read as in a bottle for as an heap, vocalizing the text differently from the present pointing; but there seems to be an allusion to the wall of waters at the passage of the Red Sea, the same word being used in Miriams song; with depths in the next clause, there as here (Exo 15:8<\/span>). What is meant, however, here, is the separation of land and water at first, and possibly the continuance of the same power keeping them still apart, since the verbs in verse 7 are participles, which imply continued action. The image of an heap is probably due to the same optical delusion which has coined the expression the high seas, since, to an eye looking seawards from the beach, the level waters seem to rise as they recede; or it may merely express the gathering together in a mass. Away out there, in that ocean of which the Hebrews knew so little, were unplumbed depths in which, as in vast storehouses, the abundance of the sea was shut up, and the ever-present Word which made them at first was to them instead of bolts and bars. (A. Maclaren, D. D.<\/em>)<\/p>\n Verse 6<\/span>. By the word of the Lord were the heavens made<\/B><\/I>] This is illustrated in the 9th<\/span> verse: “He spake, and it was done; he commanded, and it stood fast.” This evidently refers to the account of the creation, as it stands in the first chapter of Genesis<\/span>.<\/P> <\/p>\n By the word of the Lord; <\/B>either, <\/P> 1. By the hypostatical Word, Christ, who is oft called Gods Word<\/I>, even by the Chaldee paraphrast; as also Joh 1:1-3<\/span>, where he is said to be that Word<\/I> by whom all things were made. So that which is here spoken more darkly and doubtedly, according to that state of the church, is more clearly declared in the New Testament. Or, <\/P> 2. By his will or command, as this very phrase is here used, Psa 33:4<\/span>, and as it seems to be explained, Psa 33:9<\/span>. And so it hath a great emphasis in it, that God made this admirable structure of the heavens, and all its glorious stars, not with great pains and time, and help of many artists and instruments, as men do far meaner works, but with one single word; which is much to the glory of the Creator. <\/P> All the host of them; <\/B>the angels; or the stars: See Poole “Gen 2:1<\/span>“. <\/P> By the breath of his mouth; <\/B>either, <\/P> 1. By the Holy Ghost, so called Job 33:4<\/span>. And so here are all the persons of the Trinity, Jehovah the Father, and the Word, and the Spirit; to each of which this work of creation is elsewhere ascribed, as was noted on Gen 1:26<\/span>. Or, <\/P> 2. By his word, as it was expressed in the last clause, which is so called Isa 11:4<\/span>; 2Th 2:8<\/span>. <\/P> <\/p>\n 6.<\/B> In “word” and”breath”or, “spirit,” there may be an allusionto the Son (Joh 1:1<\/span>) and HolySpirit.<\/P><\/p>\n By the word of the Lord were the heavens made<\/strong>,…. The aerial and starry heavens, and the heaven of heavens, the third heaven, the seat of the divine Majesty, and the habitation of angels and glorified saints; these were “made” even out of nothing, not out of any pre-existent matter, nor were they eternal; and being made are creatures, and so not to be worshipped, neither they nor their hosts after mentioned; angels, sun, moon, and stars; these were made by the Word of God, the essential Word of God, the Lord Jesus Christ, who often goes by this name, Joh 1:1<\/span>; and very fitly agrees with him, who spoke for all his people in the council and covenant of grace, and undertook to be their surety; is the Word spoken of by all the holy prophets since the beginning of the world; is the interpreter of his Father’s mind and will, of which he must be capable, since he lay in his bosom; and now he speaks for his saints in heaven, whose advocate he is; and especially he may be so called because he so often spake on the six days of creation, and said, let this and the other thing be, and it was so; and to him, as the Word of God, is the creation of all things frequently ascribed, Joh 1:1<\/span><\/p>\n Heb 11:3<\/span>, and particularly the heavens, Heb 1:10<\/span>. This is a proof of the deity of Christ, and of the dignity of his person; and shows how fit he is to be the Saviour of men; how safe the saints are in his hands; and that he ought to be trusted in, adored, and worshipped;<\/p>\n and all the host of them by the breath of his mouth<\/strong>: by “the host” of the heavens are meant the angels of heaven, who dwell in the third heaven, and are the militia of it; they are called the heavenly host, Lu 2:13<\/span>; these are under Jehovah, as their Lord and King, and are the army among whom he does according to his will, 1Ki 22:19<\/span>; these attended him whenever he has made any remarkable appearance; and they have been employed by him against his enemies, and in defence of his people, about whom they encamp, 2Ki 19:35<\/span>. The sun, moon, and stars, are the host of the next heaven, these are ranged in their proper order by the Lord, and he keeps the muster roll of them, Isa 40:26<\/span>; and these are used by him as his militia; the stars in their courses fought against Sisera, Jud 5:20<\/span>; and the winged tribe are the host of the lower heaven; and even the lower class of these, as the locusts and grasshoppers, go forth in bands and troops, and encamp in the hedges, and at the command of God pass through and devour whole countries, Pr 30:27<\/span>; and all these are made by “the breath” or “spirit z of [Jehovah’s] mouth”; that is, by the Spirit of God, the third Person in the Trinity; a name which is suitable to him who is breathed forth, and proceeds from the Father and the Son, and to whom creation is ascribed, Ge 1:2<\/span>; and which is no inconsiderable proof of his deity; and shows that he must be equal to the work of sanctification, which he begins and carries on. Now though the creation of the heavens is attributed to the Word, and the host of them to the Spirit, yet we are not to suppose that one Person took one part, and another Person another part of the creation; but they were all, Father, Word, and Spirit, jointly concerned in the whole.<\/p>\n z “spiritu oris ejus”, V. L. Gejerus, Michaelis; so Ainsworth.<\/p>\n God’s praiseworthiness ( b<\/em>) as the Creator of the world in the kingdom of Nature. Jahve’s is His almighty “Let there be;” and (inasmuch as the breath is here regarded as the material of which the word is formed and the bearer of the word) is the command, or in general, the operation of His commanding omnipotence (Job 15:30<\/span>, cf. Job 4:9<\/span>; Isa 34:16<\/span>, cf. Psa 11:4<\/span>). The heavens above and the waters beneath stand side by side as miracles of creation. The display of His power in the waters of the sea consists in His having confined them within fixed bounds and keeping them within these. is a pile, i.e., a piled up heap (Arabic nadd<\/em>), and more especially an inference to harvest: like such a heap do the convex waters of the sea, being firmly held together, rise above the level of the continents. The expression is like that in Jos 3:13<\/span>, Jos 3:15<\/span>, cf. Exo 15:8<\/span>; although there the reference is to a miracle occurring in the course of history, and in this passage to a miracle of creation. refers to the heap itself, not to the walls of the storehouses as holding together. This latter figure is not introduced until Psa 33:7<\/span><\/em>: the bed of the sea and those of the rivers are, as it were, , treasuries or storehouses, in which God has deposited the deep, foaming waves or surging mass of waters. The inhabitants ( , not ) of the earth have cause to fear God who is thus omnipotent ( , in the sense of falling back from<\/em> in terror); for He need only speak the word and that which He wills comes into being out of nothing, as we see from the hexameron or history of Creation, but which is also confirmed in human history (Lam 3:37<\/span>). He need only command and it stands forth like an obedient servant, that appears in all haste at the call of his lord, Psa 119:91<\/span>.<\/p>\n 6. By the word of Jehovah. That he may stir us up to think more closely of God’s works, he brings before us the creation of the world itself; for until God be acknowledged as the Creator and Framer of the world, who will believe that he attends to the affairs of men, and that the state of the world is controlled by his wisdom and power? But the creation of the world leads us by direct consequence to the providence of God. Not that all men reason so justly, or are endued with so sound a judgment, as to conclude that the world is at this day maintained by the same divine power which was once put forth in creating it: on the contrary, the great majority imagine that he is an idle spectator in heaven of whatever is transacted on earth. But no man truly believes that the world was created by God unless he is also firmly persuaded that it is maintained and preserved by him. Wisely and properly, therefore, does the prophet carry us back to the very origin of the world, in order to fix in our minds the certainty of God’s providence in the continual order of nature. By the figure synecdoche, he uses the term heavens for the whole fabric of the world, because, as I have elsewhere remarked, the sight of the heavens more than all the other parts of creation transports us with admiration. He therefore immediately adds, And all the host of them, by which phraseology, according to the usual method of Scripture, he means the stars and planets; for if the heavens were destitute of this ornament, they would in a manner be empty. In saying that the heavens were created by the word of God, he greatly magnifies his power, because by his nod alone, (674) without any other aid or means, and without much time or labor, (675) he created so noble and magnificent a work. But although the Psalmist sets the word of God and the breath of his mouth in opposition both to all external means, and to every idea of painful labor on God’s part, yet we may truly and certainly infer from this passage, that the world was framed by God’s Eternal Word, his only begotten Son. Ancient interpreters have, with considerable ingenuity, employed this passage as a proof of the eternal Deity of the Holy Spirit against the Sabellians. But it appears from other places, particularly from Isa 11:4<\/span>, that by the breath of the mouth is meant nothing else but speech. For it is there said concerning Christ, “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.” As powerful and effective speech is there allegorically denominated the rod of his mouth; so in like manner, for another purpose it is denominated in the immediately succeeding clause the breath of his mouth, to mark the difference that exists between God’s speech and the empty sounds which proceed from the mouths of men. In proving the Divinity of the Holy Spirit, therefore, I durst not press this text against Sabellius. Let us account it sufficient that God has formed the heavens by his Word in such a manner as to prove the eternal Deity of Christ. Should any object that these divine persons would not appear distinct if the terms Word and Breath are synonymous; I answer, that the term breath is not employed here simply as in other places, in which there is evidently a distinction made between the Word and the Spirit; but the breath of his mouth is used figuratively for the very utterance of speech; as if it had been said, As soon as God uttered the breath of his mouth, or proclaimed in word what he wished to be done, the heavens were instantly brought into existence, and were furnished, too, with an inconceivable number and variety of stars. It is indeed true that this similitude is borrowed from men; but the Scriptures often teach in other places, that the world was created by that Eternal Word, who, being the only begotten Son of God, appeared afterwards in flesh. <\/p>\n (674) “ Par son simple vouloir et commandement.” — Fr. “Simply by his will and commandment.” <\/p>\n (675) “ Sans aussi y employer beaucoup de temps ou travail.” — Fr. <\/p>\n (6) The breath of his mouth.<\/strong>This is plainly only a synonym for word. <\/em>(Comp. Isa. 11:4<\/span>, where breath of his lips is used for the Divine sentence of judgment upon the heathen.)<\/p>\n 6<\/strong>. <\/strong> Word of the Lord <\/strong> “Word” is often a generic term for the total revelation of God, but here for the creative fiat. Genesis 1<\/span>. God’s word is the representative of himself, the expression of his will. “The Scriptures distinguish between the will and the word of God. He was not content with willing, but he said, <\/em> ‘Let there be light.’ Thus without the Word <\/em> was not any thing made that was made,” (Joh 1:3<\/span>.) <\/strong> Girdlestone. <\/p>\n <\/em><\/p>\n Host <\/strong> The word signifies, multitude, army, <\/em> the stars, <\/em> (Isa 34:4<\/span>,) angels, <\/em> (Psa 103:21<\/span>,) but here it means celestial bodies. <\/p>\n Breath of his mouth <\/strong> Same as energy of his word. “Breath,” here, is the same word as spirit, <\/em> “the spirit of God,” <\/em> (Gen 1:2<\/span>,) where it means, probably, some symbol of God, as the shekinah, the sign of his immediate presence.<\/p>\n Do we not discover Christ, the uncreated Word, and the Holy Ghost, the breath or spirit of every living thing, in this verse? Reader! if it be so in the old creation of nature, think, I pray you, whether it be not so also in the new creation of grace? And what an additional evidence is here found to the same glorious truth through all the Bible, Eph 3:9<\/span> ; Gen 1:2-3<\/span> . Oh! what an hymn of praise ought to burst forth from every heart to the Father, Son and Holy Ghost, as the joint agents in creation, redemption, and all our mercies, in time and to all eternity!<\/p>\n Psa 33:6 By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.<\/p>\n Ver. 6. By the word of the Lord were the heavens made<\/strong> ] His fiat, or, Let them be, gave them a being. Or, by his essential Word, which is his Son, the second person in Trinity, Pro 8:27 Joh 1:3<\/span> Col 1:16 Heb 1:2<\/span> . Solo ipsius iussuet nutu.<\/em> <\/p>\n <\/p>\n And all the host of them<\/strong> ] These are first mentioned, because the most glorious of all the works of God, so Psa 19:1<\/span> . <\/p>\n <\/p>\n By the breath of his mouth<\/strong> ] By his word and command. Or rather, by his Holy Spirit, the third person in Trinity, inseparable from the other two, as well in essence as in operation. See Gen 1:1-2<\/span> . See Trapp on “<\/em> Gen 1:1 “<\/em> See Trapp on “<\/em> Gen 1:1 “<\/em> It hath been elsewhere noted, that in Thebe, a town of Egypt, they worshipped a God whom they acknowledged to be immortal. But how painted they him? In the likeness of a man blowing an egg out of his mouth; to signify, that he made the round world by his word, and by the breath of his mouth, as here. Varro addeth, that in way of thankfulness, they dedicated a sheep to him, to be offered in sacrifice (Plut. de Iside et Osiride; Varro de Re Rust. l. ii. cap. 1). This text was commonly urged by the ancients for the Trinity of persons in the Godhead; which Olympus, an Arian bishop, denying, was struck with three thunderbolts and killed in a bath.<\/p>\n NASB (UPDATED) TEXT: Psa 33:6-12<\/p>\n 6By the word of the Lord the heavens were made,<\/p>\n And by the breath of His mouth all their host.<\/p>\n 7He gathers the waters of the sea together as a heap;<\/p>\n He lays up the deeps in storehouses.<\/p>\n 8Let all the earth fear the Lord;<\/p>\n Let all the inhabitants of the world stand in awe of Him.<\/p>\n 9For He spoke, and it was done;<\/p>\n He commanded, and it stood fast.<\/p>\n 10The Lord nullifies the counsel of the nations;<\/p>\n He frustrates the plans of the peoples.<\/p>\n 11The counsel of the Lord stands forever,<\/p>\n The plans of His heart from generation to generation.<\/p>\n 12Blessed is the nation whose God is the Lord,<\/p>\n The people whom He has chosen for His own inheritance. <\/p>\n Psa 33:6-12 This strophe has two major truths. <\/p>\n 1. YHWH is creator, Psa 33:6-9 (see SPECIAL TOPIC: MONOTHEISM ) <\/p>\n 2. YHWH has a purpose for the nations, Psa 33:10-12 (see SPECIAL TOPIC: YHWH’s ETERNAL REDEMPTIVE PLAN ) <\/p>\n Psa 33:6 the word of the Lord This surely reflects Genesis 1-2 (cf. Psalms 104). I hope you will take a moment and look online at my exegetical commentary on Genesis 1-2 at www.freebiblecommentary.org. <\/p>\n In Hebrew thought, creation was from nothing (ex nihilo) by the spoken word (fiat, cf. Psa 33:9; Genesis 1; Psa 148:5; 2Co 4:6; Heb 11:3). The word of God is an idiom for the mind or will of God. Modern believers fight over many issues connected to Genesis 1-2. A new book by John Walton, The Lost World of Genesis One, has been a blessing to me as I have struggled with these issues. <\/p>\n heavens This refers to the atmosphere above the earth. The ancients saw it as a hard dome of stretched skin with windows for the rain. Remember the Bible is not anti-scientific but pre-scientific. It describes things with the five human senses, as they appear (i.e., phenomenal language). Be careful of modern western literalism. The Bible is an ancient eastern book! The Bible must be God’s word to its day before it can be God’s word to our day. <\/p>\n If the issue of proper principles for Bible interpretation interests you, see my Bible Interpretation Seminar (video, audio, written text) at www.freebiblecommentary.org. <\/p>\n all their host This refers to completed creation of this planet (cf. Gen 2:1). The ancients saw the heavenly lights (sun, moon, stars, planets, comets) as moving across a dome. They were not gods but just part of YHWH’s beautiful physical creation. I think Genesis 1 functions theologically to depreciate the Babylonian gods, just as the plagues of Exodus 7-11 function to depreciate the Egyptian gods. <\/p>\n Psa 33:7 The subject of waters has several aspects. <\/p>\n 1. Genesis does not specifically mention God creating water. <\/p>\n 2. In ANE mythology (see Special Topic: ANE Creation and Flood Myths) salt water and fresh water were gods. YHWH defeats them! <\/p>\n 3. Water becomes the means of YHWH’s judgment and starting again with Noah (cf. Genesis 6-9). <\/p>\n 4. Water was crucial for ANE peoples. They developed fertility worship (see Special Topic: Fertility Worship in the ANE) as a way to ensure the regular cycles of nature (i.e., rain in its season). <\/p>\n NASB, NKJV,<\/p>\n NRSV, REBas a heap<\/p>\n NASB marginin a water skin<\/p>\n NRSVas in a bottle<\/p>\n NJBlike a dam<\/p>\n LXXlike a wineskin<\/p>\n JPSOAlike a mound <\/p>\n The MT has heap (BDB 622, , cf. Exo 15:8; Jos 3:13; Jos 3:16; Psa 78:13). It seems to refer to Gen 1:9. The UBS Text Project (p. 217) gives it a B rating (i.e., some doubt). <\/p>\n The NASB margin, NRSV, LXX take it from a different root, BDB 609 (cf. Jos 9:4; Jos 9:13; Jdg 4:19; Psa 56:8; Psa 119:83). <\/p>\n There is an Akkadian and Ugaritic root, , which means jar or bottle. <\/p>\n Psa 33:8 This verse starts out with two verbs used in a jussive sense (i.e., let us. . .). <\/p>\n 1. let all the earth fear\/revere YHWH (BDB 431, KB 432, Qal imperfect, cf. Psa 67:7) <\/p>\n 2. let all the inhabitants of the world (see SPECIAL TOPIC: LAND, COUNTRY, EARTH ) stand in awe (BDB 158, KB 185, Qal imperfect) of Him <\/p>\n Notice the parallelism. YHWH, not nature, is to be feared. The enemy of biblical faith today in western societies is naturalism, an agentless, purposeless universe. <\/p>\n Psa 33:9 See note at Psa 33:6. <\/p>\n Psa 33:10-12 The theological assertions related to physical creation now focus the purpose of that creation, which is fellowship with the Creator (cf. Gen 1:26-27; Gen 3:8). <\/p>\n The nations (i.e., Gentiles) are not a second thought but YHWH’s purpose from the beginning (cf. Gen 3:15; Gen 12:3; Exo 19:5; Psa 22:27; Psa 66:1-4; Psa 86:8-10; Isa 2:2-4; Isa 12:4-5; Isa 25:6-9; Isa 42:6-12; Isa 45:22-23; Isa 49:5-6; Isa 51:4-5; Isa 56:6-8; Isa 60:1-3; Isa 66:23; Mic 4:1-4; Mal 1:11; Joh 3:16; Joh 4:42; Act 10:34-35; 1Ti 2:4; Tit 2:11; 2Pe 3:9; 1Jn 2:2; 1Jn 4:14). See SPECIAL TOPIC: YHWH’s ETERNAL REDEMPTIVE PLAN . <\/p>\n Psa 33:10 the counsel The counsel (BDB 420, i.e., purpose) of the Lord stands forever (cf. Job 23:13; Pro 19:21). Amen! <\/p>\n Psa 33:12 Does God choose some to salvation or all? This is the difficult question of God’s sovereignty versus human free will. See SPECIAL TOPIC: ELECTION\/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE . <\/p>\n The love, plan, and purposes of YHWH include, but are larger than, the descendants of Abraham! He wants all to know Him! <\/p>\n By the word, &c. Quoted in 2Pe 3:5. <\/p>\n breath = spirit. Hebrew. ruach. App-9. <\/p>\n Psa 33:6-7<\/p>\n Psa 33:6-7<\/p>\n “By the word of Jehovah were the heavens made,<\/p>\n And all the host of them by the breath of his mouth.<\/p>\n He gathereth the waters of the sea together as a heap:<\/p>\n He layeth up the deeps in storehouses.”<\/p>\n In these verses, the praiseworthiness of God is based upon, “His being the Creator of the world in the kingdom of Nature.<\/p>\n “The heavens … all the host of them” (Psa 33:6). These were spoken into existence by God. His simple word was all that was required to bring them into existence.<\/p>\n “By the breath of his mouth” (Psa 33:6). This is merely another way of saying, “by God’s Word.”<\/p>\n “He gathereth the waters of the sea together as a heap” (Psa 33:7). Here we have a classical example of how some translators, confronting a word of many meanings, sometimes choose the worst possible rendition. <\/p>\n “As a heap” (Psa 33:7). This word is capable of a number of translations. Dahood mentioned, “`Jar,’ `pitcher,’ `flask,’ and `water-skin’ as possible renditions. The RSV has the ridiculous translation of the verse as, “He gathered the waters of the sea as in a bottle.” What were the translators thinking about? Putting all the oceans of the world “in a bottle?” The second half of the verse, which after the manner of Hebrew poetry repeats the thought of the first half makes it unthinkable to accept such a rendition. Furthermore, the sacred Hebrew Text, “The Hebrew text of the Old Testament (the Masoretic Text) has the word `heap’ in this place, as translated in the KJV and in our own American Standard Version.<\/p>\n Why did translators make this change? Kidner explained it: “`Bottle,’ or `wine-skin’ seems more suited to a creation context than the Masoretic Text (‘heap’) which alludes elsewhere to the exodus. All that excuse says is that the translators decided to substitute their own words in place of the legitimate Hebrew text.<\/p>\n Not only is the word `heap,’ the only legitimate rendition for this verse, it also fits the facts. If we inquire as to “How has God gathered the seas together in a `heap,'” in order to allow much of the dry land on earth to appear, the answer lies in the polar ice-caps, both of which are miles deep in solid ice, of which scientists have warned us that, if they were all melted at one time, practically all of earth’s greatest cities would lie several hundred feet submerged in the ocean.<\/p>\n The allusion to the exodus, mentioned by Kidner, above, is not merely allowable, it gives the only worthy parallel to the incredible walls of frozen waters in the polar caps, referring, as Barnes noted, “To Exo 15:8, `The floods stood upright as a heap.’<\/p>\n Another remarkable error that surfaces with reference to this chapter is that of Dummelow who made Psa 33:7 here, “A reference to the ancient idea of a reservoir of water under the earth. There may have been such an “ancient idea,” but Dummelow did not find it in the Bible. Gen 7:11, which he cited in his comment teaches no such thing. The “great deep” mentioned there is a reference to the oceans, not to waters under the earth.<\/p>\n DeHoff’s comment here is very discerning. He said, with reference to Psa 33:7 that, “The use of the present tense (as in `gathering’) suggests God’s continuous actions in the sustaining of the universe. How true this is! God’s `gathering of the seas’ is going on right now in the fact of God’s Deep Freezer keeping the mighty polar ice-caps in the tremendous `heaps’ where God is gathering them.<\/p>\n E.M. Zerr:<\/p>\n Psa 33:6. This refers to the week of creation. “And God said” were the words that were used and the only means by which the Creator brought the things into existence. This is affirmed in Heb 11:3 in connection with the subject of faith. <\/p>\n Psa 33:7. This refers to God’s control of the sea. <\/p>\n By the: Psa 33:9, Psa 148:1-5, Gen 1:1, Gen 6:7, Joh 1:1-3, Heb 11:3, 2Pe 3:5 <\/p>\n the host: Psa 148:2, Psa 148:3, Gen 2:1, Deu 4:19, Jer 8:2, Rom 1:25 <\/p>\n breath: Psa 104:30, Gen 2:7, Job 26:13, Job 33:4, Joh 20:22 <\/p>\n Reciprocal: Gen 1:2 – Spirit Gen 1:3 – God Gen 1:6 – Let there 2Ch 2:12 – that made heaven Neh 9:6 – thou hast Job 9:8 – Which Psa 8:3 – work Psa 19:1 – The heavens Psa 24:2 – For Psa 103:21 – all ye his hosts Psa 136:5 – General Psa 146:6 – made heaven Psa 148:5 – for he Pro 8:27 – he prepared Isa 34:16 – my mouth Isa 42:5 – he that giveth Jer 10:12 – hath made Joh 1:3 – General Act 7:50 – General Act 14:15 – which Rom 1:20 – from the Rom 11:36 – of him Eph 3:9 – created 1Jo 5:7 – The Father Rev 14:7 – worship<\/p>\n Psa 33:6. By the word of the Lord were the heavens made Either 1st, By Christ who is often called Gods word, even by the Chaldee paraphrast; as also Joh 1:1-3, where he is said to be that Word by whom all things were made, declaring more clearly (as is also done in other parts of the New Testament) what is here only obscurely intimated. Or, 2d, By his will or command, as this phrase seems to be explained, Psa 33:9. And so understood the expression hath a great emphasis in it; namely, that God made this admirable structure of the heavens, with the sun and moon, and all its glorious stars, not with great pains and time, and the help of many artists and instruments, as men do for meaner works; but with one single word, or, with as much ease as men speak a word, merely by commanding them to be: a consideration this, which wonderfully illustrates the power and glory of the Creator. For what cannot that power do which with a word made a world? And all the host of them The angels or the stars, by the breath, beruach, by the spirit of his mouth By the Holy Ghost, so called Job 33:4. Thus all the persons of the Trinity are referred to here, the Father, the Word, and the Spirit, to each of which this work of creation is elsewhere ascribed: see note on Gen 1:26. Or this phrase, the breath of his mouth, may be merely a repetition of the former clause, as, the rod of his mouth, Isa 11:4; or his word, and the breath of his lips, mean the same thing: see also 2Th 2:8.<\/p>\n These verses expand the idea that God is reliable (v.4). Psa 33:6-7 describe creation as coming into existence by the word of God. Psa 33:8-9 draw a conclusion from these facts, that, since by His word God created the world, everyone should reverence Him. Psa 33:10-11 depict God’s word as determining what has happened in history since the creation. What the Lord says takes place regardless of the plans of people and nations. His works prevail.<\/p>\n By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth. 6. The breath of his mouth is synonymous with the word of the Lord: together they represent and God said in Gen 1:3 ff. The parallelism and the addition of his mouth seem … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 33:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14384","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14384","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14384"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14384\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14384"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14384"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14384"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>the world is Gods creation–a separate thing, therefore, and inferior to Himself. By the word of the Lord were the heavens made. Now a word serves two functions.<\/p>\n
II. <\/strong>Now compare the moral revelation with this of nature.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"