Psalm 33 (32):6Meaning & Commentary from the Church Fathers

Thus, just as the divine Word established the heavens, so too does the Spirit, who is from God and proceeds from the Father (which indicates that one should see Him not as separate or created, but as glorified, having His essence from God), collaboratively create all the powers that exist in Him. Therefore, it is through the Spirit that all heavenly powers find affirmation; the Spirit provides them with tension, strength, certainty of holiness, and all the virtues inherent to the sacred powers. Hence it is written, ‘The Spirit of His mouth,’ and in other passages, we read, ‘The Word of His mouth’ (cf. Is. 11:4), conveying that the Savior and His Holy Spirit both emerge from the Father. Since the Word of the Lord embodies the Savior and the Spirit of His mouth embodies the Holy Spirit, both played a role in creating the heavens and the heavenly powers, it is proclaimed, ‘By the Word of the Lord the heavens were established, and by the Spirit of His mouth all their power.’ Every sanctification occurs solely through the presence of the Spirit. Consequently, angels were brought into existence through the creating Word, the Creator of all, while sanctity was imparted to them by the Holy Spirit, for angels were not created as infants who would later become worthy of receiving the Spirit through gradual refinement. Instead, holiness was integrated into their very nature from the beginning. This is why they are not inclined to sin, as they are immediately enveloped in sanctification and, through the gift of the Holy Spirit, possess steadfastness in virtue.

This contention arises from the phrase ‘την έκπορευτικήν ιδιότητα,’ which can be interpreted as either 'the property of proceeding' or 'the property of emanating,' contingent upon whether the verb's active or passive form is acknowledged as the standard. As a result, Latin interpreters concluded that the original text of Gregory of Nyssa stated that 'the Spirit alone possesses the inherent property of proceeding,' whilst Greek scholars amended 'to the Spirit' to 'to the Father,' thus altering the intended meaning of the descriptor.

This leads to a proclamation by Blessed Archbishop Gregory Palamas of Thessalonica, asserting that the Holy Spirit exclusively proceeds from the Father, not also from the Son.

Just as the Apostle John, the son of thunder, proclaimed to the whole world that "in the beginning was the Word, and the Word was with God, and the Word was God: all things came to be through Him, and without Him nothing came to be" (John 1:1, 3), so too does the blessed David prophesy, affirming: "By the Word of the Lord the heavens were established, and by the Spirit of His mouth all their host." The prophet does not distinguish the creation of the heavens from that of the powers, implying that both are the work of God the Word and the Holy Spirit. Some may interpret the heavenly powers as referring to the heavenly bodies, while others might see them as the invisible forces. I find the latter interpretation more fitting, for when the Prophet identifies the Creator God, he does not limit his reference to only those creatures that are visible.

The celestial authorities are the angelic beings. Theodoret asserts that the Son did not create the heavens and the Holy Spirit, the angels, separately; rather, the Son is the creator of all, as it is written, all things were made through Him (John 1:3), and at creation, the Holy Spirit consecrated the angels, rendering them incapable of evil, as they were instantly marked with the sanctification of the Holy Spirit, akin to a form of holy anointing, as noted by Basil. The Apostles can also be deemed heavenly, as they were oriented towards divine matters, transcending earthly concerns. Through the teaching of the Saviour, they were fortified in faith amidst trials and tribulations. The spirit of His mouth empowered them, indicated by the phrase; He breathed on them and said, Receive the Holy Spirit (John 20:22). The strength of the Apostles was manifested in the miracles they performed. Additionally, John Damascene comments that the angels were resistant to evil but not entirely so until they were rendered immovable by witnessing the Incarnation. Gregory the Theologian echoes this thought, describing salvation as the steadfastness of the angels brought about by the Lord’s Incarnation, elucidating that salvation has now appeared in the world (the Word for Easter in the beginning) as explained by his astute commenter Nicetas. The notable Gregory of Thessalonica, in his discourse on the Nativity of Christ, alongside Josephus Vriennius in his third volume, points out that Theodoret does not grant the Word of God the role of creator of the heavens nor the Holy Spirit the role of creator of the powers, but states that both the Word of God and the Holy Spirit were involved in the creation of all. The powers of heaven have been identified by some as the heavenly bodies while others refer to them as the invisible forces, and I find the latter characterization to be more accurate, for by acknowledging God as the universal Creator, it is implausible to mention only the visible elements of creation.

This is reflected in the account of creation found in Genesis 1:6, where it is written: "God said, Let there be a firmament, and it was so, and God called the firmament heaven." The subsequent phrase, "and by the spirit of His mouth all their power," can be construed as God's command through which the skies were formed; however, it seems clear that the Prophet intends to illuminate the mystery of the Most Holy Trinity, which was to be revealed in the New Covenant. In this context, the term "the spirit of the mouth" must refer to the third Person of the Holy Trinity. We need not be perplexed by the Prophet's attribution of the creation of the heavens to the Word while assigning the creation of the stars to the Holy Spirit. The works of the Most Holy Trinity are inherently united in their essence, and thus, when it is stated that God the Father created the heavens by His Word, it implies that this occurred with the cooperation of the Holy Spirit. Similarly, when it is mentioned that the power or hosts of heaven were made by the Spirit of the mouth of the Lord, it indicates that this was also accomplished in conjunction with the Word that emanates from the mouth of the Father.

4, in fidelity to His promises), mercy towards Israel, and justice against the nations (v. 5). He is the Almighty, as evidenced by the act of creation (vv. 6, 7, 9). His dominion over the heavens, like a shepherd calming waves, is displayed in His control over the universe; the depths of the sea serve as His storehouses. Thus, all of creation must reverence Him (v. 8), and the nations, whose unfriendly schemes against Israel He will thwart (v. 10), must also hold Him in awe. He will nullify the plans of rulers—not just the Jewish—while His gracious purposes for Israel remain forever steadfast (v. 11). Can we not proclaim the blessedness of the people whom the Almighty has selected as His cherished possession and shields with His mighty hand (v. 12)? The Protector of Israel is not only all-powerful but also all-knowing (vv. 13-14). From His prepared dwelling, He observes each person's needs, knowing all human thoughts and actions (v. 15). Consequently, He can render them harmless to His people, so that no force can prevail against Israel (vv. 16-17); the Lord’s watchful eyes are upon His people (v. 18), diverting all threats from them (v. 19). Therefore, Israel confidently places its trust in the Lord amidst all situations, assured of His constant aid and rejoicing in it; may His mercy align with Israel's expectations!