The work of creation is set forth in vv. 6-9, as the effect of the Divine word alone. The psalmist is fascinated not by the glories created, but by the wonder of the process of creation. The Divine will uttered itself, and the universe was. Of course the thought is parallel with that of Genesis, "God said, Let there be ... and there was...." Nor are we to antedate the Christian teaching of a personal Word of God, the agent of creation. The old versions and interpreters, followed by Cheyne, read "as in a bottle" for "as an heap," vocalising 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 Miriam's song; with "depths" in the next clause, there as here (Exod. xv. 8). 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 ver. 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. Possibly the thought of the storehouses suggested that of the Flood when these were opened, and that thought, crossing the psalmist's mind, led to the exhortation in ver. 8 to fear Jehovah, which would more naturally have followed ver. 9. The power displayed in creation is, however, a sufficient ground for the summons to reverent obedience, and ver. 9 may be but an emphatic repetition of the substance of the foregoing description. It is eloquent in its brevity and juxtaposition of the creative word and the created world. "It stood,"--"the word includes much: first, the coming into being (_Entstehen_), then, the continued subsistence (_Bestehen_), lastly, attendance (_Dastehen_) in readiness for service" (Stier).
From the original creation the psalmist's mind runs over the ages between it and him, and sees the same mystical might of the Divine Will working in what we call providential government. God's bare word has power without material means. Nay, His very thoughts unspoken are endowed with immortal vigour, and are at bottom the only real powers in history. God's "thoughts stand," as creation does, lasting on through all men's fleeting years. With reverent boldness the psalm parallels the processes (if we may so speak) of the Divine mind with those of the human; "counsel" and "thoughts" being attributed to both. But how different the issue of the solemn thoughts of God and those of men, in so far as they are not in accordance with His! It unduly narrows the sweep of the psalmist's vision to suppose that he is speaking of a recent experience when some assault on Israel was repelled. He is much rather linking the hour of creation with to-day by one swift summary of the net result of all history. The only stable, permanent reality is the will of God, and it imparts derived stability to those who ally themselves with it, yielding to its counsels and moulding their thoughts by its. "He that doeth the will of God abideth for ever," but the shore of time is littered with wreckage, the sad fragments of proud fleets which would sail in the teeth of the wind and went to pieces on the rocks.
From such thoughts the transition to the second part of the main body of the psalm is natural. Vv. 12-19 are a joyous celebration of the blessedness of Israel as the people of so great a God. The most striking feature of these verses is the pervading reference to the passage of the Red Sea which, as we have already seen, has coloured ver. 7. From Miriam's song come the designation of the people as God's "inheritance," and the phrase "the place of His habitation" (Exod. xv. 17). The "looking upon the inhabitants of the earth," and the thought that the "eye of Jehovah is upon them that fear Him, to deliver their soul in death" (vv. 14, 18), remind us of the Lord's looking from the pillar on the host of Egyptians and the terrified crowd of fugitives, and of the same glance being darkness to the one and light to the other. The abrupt introduction of the king not saved by his host, and of the vanity of the horse for safety, are explained if we catch an echo of Miriam's ringing notes, "Pharaoh's chariots and his host hath He cast into the sea.... The horse and his rider hath He thrown into the sea" (Exod. xv. 4, 21).