33:6 By the word of the Lord the heavens were made, their starry host by the breath of his mouth. This verse implies a familiarity with Genesis 1. The “word of the Lord” is an allusion to God’s speaking the world into existence, “And God said.” The psalmist mentions only the “heavens,” because he wants to call attention to their “starry host.” But immediately 33:7 turns our attention to the earth by reference to “the waters of the sea,” using the plural form of the word for “deep” (tehomot), which along with the phrase “breath [ruah] of his mouth” (33:6) brings to mind Genesis 1:2: “Darkness was over the surface of the deep [tehom], and the Spirit of God [ruah ’elohim, “Spirit of God” or “breath of God”] was hovering over the waters.” The implication of “breath of his mouth” seems to be the creative Spirit, which we may assume operates in and through the spoken word, “And God said.” “Spirit of God” and “breath of his mouth” are equivalent terms, virtually synonymous with the “word of the Lord.”
6. “By the word of the Lord were the heavens made.” The angelic heavens, the sidereal heavens, and the firmament or terrestrial heavens, were all made to start into existence by a word; what if we say by the Word, “For without him was not anything made that is made.” It is interesting to note the mention of the Spirit in the next clause, “and all the host of them by the breath of his mouth;” the word “breath” is the same as is elsewhere rendered Spirit. Thus the three persons of the Godhead unite in creating all things. How easy for the Lord to make the most ponderous orbs, and the most glorious angels! A word, a breath could do it. It is as easy for God to create the universe as for a man to breathe, nay, far easier, for man breathes not independently, but borrows the breath in his nostrils from his Maker. It may be gathered from this verse that the constitution of all things is from the infinite wisdom, for his word may mean his appointment and determination. A wise and merciful Word has arranged, and a living Spirit sustains all the creation of Jehovah.
33:6 — By the word of the Lord the heavens were made, and all the host of them by the breath of His mouth.
The Gospel of John calls Jesus “the Word” and says, “All things were made through Him, and without Him nothing was made that was made” (John 1:3). Paul adds that everything was made for Him (Col. 1:16).
33:6 God’s power and wisdom displayed in creation and in providence encourage praise and encourage hope in his salvation. Instances of temporal salvation look forward to eternal salvation in Christ (see 33:22; Matt. 1:21; Luke 2:30).
33:6 By the word of Yahweh The word of Yahweh is both trustworthy and powerful. He created the heavens and earth by His word.
33:6 This verse and what follows specify this psalm as a creation hymn (along with Pss 8 and 104). Even though they refer to different things, the word of the Lord here and in v. 4 are related in that they both originate with God. The Lord of creation is the God of revelation. This is distinctive from other ancient world religions that had myths of creation involving a “creative word” but did not tie that act to any subsequent history. In the biblical text, the God of history who interacts with his people is the same God who spoke the world into existence (see note at v. 9). This brings together the general revelation of creation and the special revelation that God gave to his people (see note at 19:7–9).
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, without any other aid or means, and without much time or labour,2 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 labour 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 Isaiah 11:4, 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.
Ver. 6.—By the word of the Lord were the heavens made. God is to be praised, not only for his goodness, but also for his greatness, and especially for his greatness in creation (see Ps. 19:1–6). The heavens were made “by his word” in a double sense—by the Word, who is the Second Person of the Trinity (John 1:3; Heb. 1:2, 10), and by a mere utterance, without the employment of any mechanical means, as we learn from Gen. 1:6–8. And all the host of them by the breath of his mouth. The “host of heaven” is here, undoubtedly, the host of heavenly bodies—the sun, moon, and stars—as in Gen. 2:1. These were made “by the breath of God’s mouth;” i.e. by his simple utterance of the command—“Let there be lights in the firmament of the heaven, to divide the day from the night” (Gen. 1:14; comp. Job 26:13).
 Bullock, C. H. (2015). Psalms 1–72. (M. L. Strauss & J. H. Walton, Eds.) (Vol. 1, pp. 246–247). Grand Rapids, MI: Baker Books.
 Spurgeon, C. H. (n.d.). The treasury of David: Psalms 27-57 (Vol. 2, pp. 105–106). London; Edinburgh; New York: Marshall Brothers.
 Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Ps 33:6). Nashville, TN: Nelson Bibles.
 Crossway Bibles. (2008). The ESV Study Bible (p. 977). Wheaton, IL: Crossway Bibles.
 Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ps 33:6). Bellingham, WA: Lexham Press.
 Warstler, K. R. (2017). Psalms. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 845). Nashville, TN: Holman Bible Publishers.
 Calvin, J., & Anderson, J. (2010). Commentary on the Book of Psalms (Vol. 1, pp. 542–543). Bellingham, WA: Logos Bible Software.
 Spence-Jones, H. D. M. (Ed.). (1909). Psalms (Vol. 1, p. 246). London; New York: Funk & Wagnalls Company.