Psalms 8
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Psalms 8
O LORD Our Lord, How Excellent Is Thy Name
1O LORD, our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens.
Jamieson-Fausset-Brown
PSALM 8
Psa 8:1-9. Upon [or according to the] Gittith, probably means that the musical performance was directed to be according to a tune of that name; which, derived from Gath, a "wine-press," denotes a tune (used in connection with gathering the vintage) of a joyous character. All the Psalms to which this term is prefixed [Psa 8:1; 81:1; 84:1] are of such a character. The Psalmist gives vent to his admiration of God's manifested perfections, by celebrating His condescending and beneficent providence to man as evinced by the position of the race, as originally created and assigned a dominion over the works of His hands.
1. thy name--perfections (Psa 5:11; 7:17).
who hast set--literally, "which set Thou Thy glory," &c., or "which glory of Thine set Thou," &c., that is, make it more conspicuous as if earth were too small a theater for its display. A similar exposition suits the usual rendering.
PSALM 8
Psa 8:1-9. Upon [or according to the] Gittith, probably means that the musical performance was directed to be according to a tune of that name; which, derived from Gath, a "wine-press," denotes a tune (used in connection with gathering the vintage) of a joyous character. All the Psalms to which this term is prefixed [Psa 8:1; 81:1; 84:1] are of such a character. The Psalmist gives vent to his admiration of God's manifested perfections, by celebrating His condescending and beneficent providence to man as evinced by the position of the race, as originally created and assigned a dominion over the works of His hands.
1. thy name--perfections (Psa 5:11; 7:17).
who hast set--literally, "which set Thou Thy glory," &c., or "which glory of Thine set Thou," &c., that is, make it more conspicuous as if earth were too small a theater for its display. A similar exposition suits the usual rendering.
The Pulpit Commentary
O Lord our Lord. In the original, Jehovah Adoneynu; i.e. "Jehovah, who art our sovereign Lord and Master." As David is here the mouthpiece of humanity, praising God for mercies common to all men, he uses the plural pronoun instead of the singular one. How excellent is thy Name in all the earth! or, "How glorious is thy Name!" (Kay, Cheyne). Who hast set thy glory above the heavens. It is difficult to obtain this sense from the present Hebrew text; but some corruption of the text is suspected.
O Lord our Lord. In the original, Jehovah Adoneynu; i.e. "Jehovah, who art our sovereign Lord and Master." As David is here the mouthpiece of humanity, praising God for mercies common to all men, he uses the plural pronoun instead of the singular one. How excellent is thy Name in all the earth! or, "How glorious is thy Name!" (Kay, Cheyne). Who hast set thy glory above the heavens. It is difficult to obtain this sense from the present Hebrew text; but some corruption of the text is suspected.
★2Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.
Jamieson-Fausset-Brown
2. So manifest are God's perfections, that by very weak instruments He conclusively sets forth His praise. Infants are not only wonderful illustrations of God's power and skill, in their physical constitution, instincts, and early developed intelligence, but also in their spontaneous admiration of God's works, by which they put to shame--
still--or, silence men who rail and cavil against God. A special illustration of the passage is afforded in Mt 21:16, when our Saviour stilled the cavillers by quoting these words; for the glories with which God invested His incarnate Son, even in His humiliation, constitute a most wonderful display of the perfections of His wisdom, love, and power. In view of the scope of Psa 8:4-8 (see below), this quotation by our Saviour may be regarded as an exposition of the prophetical character of the words.
sucklings--among the Hebrews were probably of an age to speak (compare 1Sa 1:22-24; Mr 7:27).
ordained--founded, or prepared, and perfected, which occurs in Mt 21:16; taken from the Septuagint, has the same meaning.
strength--In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (compare Psa 118:14).
avenger--as in Psa 44:16; one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government.
2. So manifest are God's perfections, that by very weak instruments He conclusively sets forth His praise. Infants are not only wonderful illustrations of God's power and skill, in their physical constitution, instincts, and early developed intelligence, but also in their spontaneous admiration of God's works, by which they put to shame--
still--or, silence men who rail and cavil against God. A special illustration of the passage is afforded in Mt 21:16, when our Saviour stilled the cavillers by quoting these words; for the glories with which God invested His incarnate Son, even in His humiliation, constitute a most wonderful display of the perfections of His wisdom, love, and power. In view of the scope of Psa 8:4-8 (see below), this quotation by our Saviour may be regarded as an exposition of the prophetical character of the words.
sucklings--among the Hebrews were probably of an age to speak (compare 1Sa 1:22-24; Mr 7:27).
ordained--founded, or prepared, and perfected, which occurs in Mt 21:16; taken from the Septuagint, has the same meaning.
strength--In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (compare Psa 118:14).
avenger--as in Psa 44:16; one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government.
The Pulpit Commentary
Out of the month of babes and sucklings hast thou ordained strength. By "babes and sucklings" are meant young children just able to lisp God's praises, and often doing so, either through pious teaching or by a sort of natural instinct, since "Heaven lies about us in our infancy" (Wordsworth). These scarce articulate mutterings form a foundation on which the glory of God in part rests. Because of thine enemies. To put them to shame, who, having attained to manhood, refuse to acknowledge God. That thou mightset still the enemy and the avenger. It scarcely seems as if any single individual—either Absalom, or Ahithophel, or even Satan (Kay)—is intended. Rather the words are used generally of all those who are enemies of God, and desirous of revenging themselves upon him. The existence of such persons is well shown by Hengstenberg.
Out of the month of babes and sucklings hast thou ordained strength. By "babes and sucklings" are meant young children just able to lisp God's praises, and often doing so, either through pious teaching or by a sort of natural instinct, since "Heaven lies about us in our infancy" (Wordsworth). These scarce articulate mutterings form a foundation on which the glory of God in part rests. Because of thine enemies. To put them to shame, who, having attained to manhood, refuse to acknowledge God. That thou mightset still the enemy and the avenger. It scarcely seems as if any single individual—either Absalom, or Ahithophel, or even Satan (Kay)—is intended. Rather the words are used generally of all those who are enemies of God, and desirous of revenging themselves upon him. The existence of such persons is well shown by Hengstenberg.
3When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;
Jamieson-Fausset-Brown
3-4. The allusion to the magnificence of the visible heavens is introduced for the purpose of illustrating God's condescension, who, though the mighty Creator of these glorious worlds of light, makes man the object of regard and recipient of favor.
3-4. The allusion to the magnificence of the visible heavens is introduced for the purpose of illustrating God's condescension, who, though the mighty Creator of these glorious worlds of light, makes man the object of regard and recipient of favor.
The Pulpit Commentary
When I consider thy heavens (comp. Psa_19:1; Psa_33:6; Psa_104:2). David, in his shepherd-life, had had abundant opportunity of "considering the heavens," and had evidently scanned them with the eye of a poet and an intense admirer of nature. It is probably in remembrance of the nights when he watched his father's flock, that he makes no mention of the sun, but only of "the moon and the stars." The work of thy fingers; and therefore "thy heavens." Often as the "hand of God" is mentioned in Scripture, it is but very rarely that we hear of his "finger" or "fingers." So far as I am aware, the only places are Exo_8:19; Exo_31:18; Deu_9:10; and Luk_11:20. The moon and the stars, which thou hast ordained (comp. Gen_1:16).
When I consider thy heavens (comp. Psa_19:1; Psa_33:6; Psa_104:2). David, in his shepherd-life, had had abundant opportunity of "considering the heavens," and had evidently scanned them with the eye of a poet and an intense admirer of nature. It is probably in remembrance of the nights when he watched his father's flock, that he makes no mention of the sun, but only of "the moon and the stars." The work of thy fingers; and therefore "thy heavens." Often as the "hand of God" is mentioned in Scripture, it is but very rarely that we hear of his "finger" or "fingers." So far as I am aware, the only places are Exo_8:19; Exo_31:18; Deu_9:10; and Luk_11:20. The moon and the stars, which thou hast ordained (comp. Gen_1:16).
★4What is man, that thou art mindful of him? and the son of man, that thou visitest him?
The Pulpit Commentary
What is man, that thou art mindful of him? In comparison with the lofty heavens, the radiant moon, and the hosts of sparkling stars, man seems to the psalmist wholly unworthy of God's attention. He is not, like Job, impatient of God's constant observation (Job_7:17-20), but simply filled with wonder at his marvellous condescension (comp. Psa_144:3). And the son of man, that thou visitest him? The "son of man" here is a mere variant for "man" in the preceding hemistich. The clause merely emphasizes the general idea.
What is man, that thou art mindful of him? In comparison with the lofty heavens, the radiant moon, and the hosts of sparkling stars, man seems to the psalmist wholly unworthy of God's attention. He is not, like Job, impatient of God's constant observation (Job_7:17-20), but simply filled with wonder at his marvellous condescension (comp. Psa_144:3). And the son of man, that thou visitest him? The "son of man" here is a mere variant for "man" in the preceding hemistich. The clause merely emphasizes the general idea.
★5For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.
Jamieson-Fausset-Brown
5-8. God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world.
glory and honour--are the attributes of royal dignity (Psa 21:5; 45:3). The position assigned man is that described (Ge 1:26-28) as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there used. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is very evident, however, by the apostle's inspired expositions (He 2:6-8; 1Co 15:27, 28) that the language here employed finds its fulfilment only in the final exaltation of Christ's human nature. There is no limit to the "all things" mentioned, God only excepted, who "puts all things under." Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race, will not only be restored to his original position, but exalted far beyond it. "The last enemy, death," through fear of which, man, in his present estate, is "all his lifetime in bondage" [He 2:15], "shall be destroyed" [1Co 15:26]. Then all things will have been put under his feet, "principalities and powers being made subject to him" [1Pe 3:22]. This view, so far from being alien from the scope of the passage, is more consistent than any other; for man as a race cannot well be conceived to have a higher honor put upon him than to be thus exalted in the person and destiny of Jesus of Nazareth. And at the same time, by no other of His glorious manifestations has God more illustriously declared those attributes which distinguish His name than in the scheme of redemption, of which this economy forms such an important and essential feature. In the generic import of the language, as describing man's present relation to the works of God's hands, it may be regarded as typical, thus allowing not only the usual application, but also this higher sense which the inspired writers of the New Testament have assigned it.
5-8. God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world.
glory and honour--are the attributes of royal dignity (Psa 21:5; 45:3). The position assigned man is that described (Ge 1:26-28) as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there used. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is very evident, however, by the apostle's inspired expositions (He 2:6-8; 1Co 15:27, 28) that the language here employed finds its fulfilment only in the final exaltation of Christ's human nature. There is no limit to the "all things" mentioned, God only excepted, who "puts all things under." Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race, will not only be restored to his original position, but exalted far beyond it. "The last enemy, death," through fear of which, man, in his present estate, is "all his lifetime in bondage" [He 2:15], "shall be destroyed" [1Co 15:26]. Then all things will have been put under his feet, "principalities and powers being made subject to him" [1Pe 3:22]. This view, so far from being alien from the scope of the passage, is more consistent than any other; for man as a race cannot well be conceived to have a higher honor put upon him than to be thus exalted in the person and destiny of Jesus of Nazareth. And at the same time, by no other of His glorious manifestations has God more illustriously declared those attributes which distinguish His name than in the scheme of redemption, of which this economy forms such an important and essential feature. In the generic import of the language, as describing man's present relation to the works of God's hands, it may be regarded as typical, thus allowing not only the usual application, but also this higher sense which the inspired writers of the New Testament have assigned it.
The Pulpit Commentary
For thou hast made him a little lower than the angels; rather, thou hast made him but a little lower than God (אלהים). There is no place in the Old Testament where Elohim means "angels;" and, though the LXX. so translate in the present passage, and the rendering has passed from them into the New Testament (Heb_2:7), it cannot be regarded as critically correct. The psalmist, in considering how man has been favoured by God, goes back in thought to his creation, and remembers the words of Gen_1:26, Gen_1:27, "Let us make man in our own image, after our likeness … So God created man in his own image, in the image of God created he him" (compare the still stronger expression in Psa_82:6, "I have said, Ye are gods"). And hast crowned him with glory and honour; i.e. "and, by so doing, by giving him a nature but a little short of the Divine, hast put on him a crown of glory such as thou hast given to no other creature." There is a point of view from which the nature of man transcends that of angels, since
(1) it is a direct transcript of the Divine (Gen_1:27); and
(2) it is the nature which the Son of God assumed (Heb_2:16).
For thou hast made him a little lower than the angels; rather, thou hast made him but a little lower than God (אלהים). There is no place in the Old Testament where Elohim means "angels;" and, though the LXX. so translate in the present passage, and the rendering has passed from them into the New Testament (Heb_2:7), it cannot be regarded as critically correct. The psalmist, in considering how man has been favoured by God, goes back in thought to his creation, and remembers the words of Gen_1:26, Gen_1:27, "Let us make man in our own image, after our likeness … So God created man in his own image, in the image of God created he him" (compare the still stronger expression in Psa_82:6, "I have said, Ye are gods"). And hast crowned him with glory and honour; i.e. "and, by so doing, by giving him a nature but a little short of the Divine, hast put on him a crown of glory such as thou hast given to no other creature." There is a point of view from which the nature of man transcends that of angels, since
(1) it is a direct transcript of the Divine (Gen_1:27); and
(2) it is the nature which the Son of God assumed (Heb_2:16).
★6Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:
The Pulpit Commentary
Thou madest him to have dominion over the works of thy hands. An evident reference to Gen_1:28, "Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." By these words man's right of dominion was established. His actual dominion only came, and still comes, by degrees. Thou hast put all things under his feet. In their fulness, the words are only true of the God-Man, Jesus Christ (Mat_28:18).
Thou madest him to have dominion over the works of thy hands. An evident reference to Gen_1:28, "Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." By these words man's right of dominion was established. His actual dominion only came, and still comes, by degrees. Thou hast put all things under his feet. In their fulness, the words are only true of the God-Man, Jesus Christ (Mat_28:18).
7All sheep and oxen, yea, and the beasts of the field;
The Pulpit Commentary
All sheep and oxen; literally, flocks and oxen, all of them. The domesticated animals are placed first, as most completely under man's actual dominion. Yea, and the beasts of the field; i.e. "and all other land animals" (comp. Gen_1:28; Gen_9:2). If some were still unsubdued (2Ki_17:25, 2Ki_17:26; Job_40:24; Job_41:1-10), their subjugation was only a question of time (see Isa_11:6-9; Isa_65:25).
All sheep and oxen; literally, flocks and oxen, all of them. The domesticated animals are placed first, as most completely under man's actual dominion. Yea, and the beasts of the field; i.e. "and all other land animals" (comp. Gen_1:28; Gen_9:2). If some were still unsubdued (2Ki_17:25, 2Ki_17:26; Job_40:24; Job_41:1-10), their subjugation was only a question of time (see Isa_11:6-9; Isa_65:25).
8The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.
The Pulpit Commentary
The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas; literally, fowl of the air, and fishes of the sea, the passer through the paths of the seas. Every passer through the paths of the seas, whether exactly a fish or no. The cetacea are thus included (comp. Gen_1:21).
The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas; literally, fowl of the air, and fishes of the sea, the passer through the paths of the seas. Every passer through the paths of the seas, whether exactly a fish or no. The cetacea are thus included (comp. Gen_1:21).
9O LORD our Lord, how excellent is thy name in all the earth!
Jamieson-Fausset-Brown
9. Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened.
9. Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened.
The Pulpit Commentary
O Lord our Lord, how excellent is thy Name in all the earth! The psalmist ends as he began, with excellent poetic effect, and in a spirit of intense piety. Some think that he saw in vision the complete subjugation of the whole earth to man in such sort as will only be accomplished in the "new heavens and new earth," in which Christ shall reign visibly over his people. But his words are not beyond those which are natural to one of warm poetic temperament and deep natural piety, looking out upon the world and upon man as they existed in his day. Inspiration, of which we know so little, may perhaps have guided him to the choice of words and phrases peculiarly applicable to "the Ideal of man's nature and true Representative, Christ;" and hence the many references to this psalm in the New Testament (Mat_21:16; 1Co_15:25-28; Heb_2:6-8), and in this sense the psalm may be Messianic; but it is certainly not one of those, like Psa_2:1-12 and Psa_22:1-31, where the author consciously spoke of another time than his own, and of a Personage whom he knew only by faith.
O Lord our Lord, how excellent is thy Name in all the earth! The psalmist ends as he began, with excellent poetic effect, and in a spirit of intense piety. Some think that he saw in vision the complete subjugation of the whole earth to man in such sort as will only be accomplished in the "new heavens and new earth," in which Christ shall reign visibly over his people. But his words are not beyond those which are natural to one of warm poetic temperament and deep natural piety, looking out upon the world and upon man as they existed in his day. Inspiration, of which we know so little, may perhaps have guided him to the choice of words and phrases peculiarly applicable to "the Ideal of man's nature and true Representative, Christ;" and hence the many references to this psalm in the New Testament (Mat_21:16; 1Co_15:25-28; Heb_2:6-8), and in this sense the psalm may be Messianic; but it is certainly not one of those, like Psa_2:1-12 and Psa_22:1-31, where the author consciously spoke of another time than his own, and of a Personage whom he knew only by faith.
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Psalms
Chapter 8
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105