If I were hungry, I would not tell you: for the world is mine, and the fullness thereof.
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EXPOSITORY (ENGLISH BIBLE)
For the world is mine - The earth; all that has been created.
And the fulness thereof - All that fills the world; all that exists upon it. The whole is at his disposal; to all that the earth produces he has a right. This language is used to show the absurdity of the supposition that he was in any way dependent on man, or that the offering of sacrifice could be supposed in any way to lay him under obligation.
I would not tell thee, that thou mightest supply my wants.
The fulness thereof, i.e. all those creatures wherewith it is replenished.
for the world is mine, and the fulness thereof; with which, was the former his case, he could satisfy himself; see Psalm 24:1.If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof.
EXEGETICAL (ORIGINAL LANGUAGES)12. the world is mine &c.] Cp. Psalm 24:1; Psalm 89:11; Exodus 19:5; Deuteronomy 10:14; Job 41:11; 1 Corinthians 10:26.Verse 12. - If I were hungry, I would not tell thee; i.e. suppose it possible that I could be hungry, I should not have recourse to man; for the world is mine, and the fulness thereof - and I should have recourse to it. Genesis 27:39; Genesis 49:25, an adverb, desuper, superne) and to the earth God calls (קרא אל, as, e.g., Genesis 28:1), to both לדין עמּו, in order to sit in judgment upon His people in their presence, and with them as witnesses of His doings. Or is it not that they are summoned to attend, but that the commission, Psalm 50:5, is addressed to them (Olshausen, Hitzig)? Certainly not, for the act of gathering is not one that properly belongs to the heavens and the earth, which, however, because they exist from the beginning and will last for ever, are suited to be witnesses (Deuteronomy 4:26; Deuteronomy 32:1; Isaiah 1:2, 1 Macc. 2:37). The summons אספוּ is addressed, as in Matthew 24:31, and frequently in visions, to the celestial spirits, the servants of the God here appearing. The accused who are to be brought before the divine tribunal are mentioned by names which, without their state of mind and heart corresponding to them, express the relationship to Himself in which God has placed them (cf. Deuteronomy 32:15; Isaiah 42:19). They are called חסידים, as in the Asaph Psalm 79:2. This contradiction between their relationship and their conduct makes an undesigned but bitter irony. In a covenant relationship, consecrated and ratified by a covenant sacrifice (עלי־זבח similar to Psalm 92:4; Psalm 10:10), has God placed Himself towards them (Exodus 24); and this covenant relationship is also maintained on their part by offering sacrifices as an expression of their obedience and of their fidelity. The participle כּרתי here implies the constant continuance of that primary covenant-making. Now, while the accused are gathered up, the poet hears the heavens solemnly acknowledge the righteousness of the Judge beforehand. The participial construction שׁפט הוּא, which always, according to the connection, expresses the present (Nahum 1:2), or the past (Judges 4:4), or the future (Jeremiah 25:31), is in this instance an expression of that which is near at hand (fut. instans). הוּא has not the sense of ipse (Ew. 314, a), for it corresponds to the "I" in אני שׁפט or הנני שׁפט; and כּי is not to be translated by nam (Hitzig), for the fact that God intends to judge requires no further announcement. On the contrary, because God is just now in the act of sitting in judgment, the heavens, the witnesses most prominent and nearest to Him, bear witness to His righteousness. The earthly music, as the סלה directs, is here to join in with the celestial praise. Nothing further is now wanting to the completeness of the judgment scene; the action now begins.
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