Psalms · Chapter 8

V. 1. In-Not only in Israel, but among all nations. Which shews that this psalm speaks of the Messiah, and the times of the New Testament. Heavens-Where thy throne of glory is established, where the blessed angels celebrate thy praises, where Christ sitteth at thy right hand in glorious majesty, from whence he poureth down excellent gifts upon babes.

Verse 1. O Lord our Lord] wnynda hwhy Yehovah Adoneynu; O Jehovah our Prop, our Stay, or Support. ynda Adonai is frequently used: sometimes, indeed often, for the word hwhy Yehovah itself. The root דנ dan signifies to direct, rule, judge, support. So Adonai is the Director, Ruler, Judge, Supporter of men. It is well joined with Jehovah; this showing what God is in himself; that, what God is to man; and may here very properly refer to our Lord Jesus.

How excellent is thy name in all the earth!] How illustrious is the name of Jesus throughout the world! His incarnation, birth, humble and obscure life, preaching, miracles, passion, death, resurrection, and ascension, are celebrated through the whole world. His religion, the gifts and graces of his Spirit, his people-Christians-his Gospel and the preachers of it, are everywhere spoken of. No name is so universal, no power and influence so generally felt, as those of the Saviour of mankind. Amen. Thy glory above the heavens.] The heavens are glorious, the most glorious of all the works of God which the eye of man can reach; but the glory of God is infinitely above even these. The words also seem to intimate that no power, earthly or diabolical, can lessen or injure that glory. The glory and honour which God has by the Gospel shall last through time, and through eternity; and of that glory none shall be able to rob him, to whom majesty and dominion are eternally due. This has been applied by some to the resurrection of our Lord. He rose from the dead, and ascended above all heavens; and by these his glory was sealed, his mission accomplished, and the last proof given to his preceding miracles.

Verse 1. How excellent is thy name — That is, thy glory, as it is explained in the next clause; in all the earth — The works of creation and providence evince and proclaim to all the world that there is an infinite Being, the fountain of all being, power, and perfection; the sovereign Ruler, powerful Protector, and bountiful Benefactor of all creatures. How great, how illustrious, how magnificent is the glory of this Being in all the earth! The light of it shines in men’s faces everywhere, Romans 1:20; if they shut their eyes against it, that is their fault. There is no speech nor language, but the voice of God’s glory is heard, or may be heard in it. The psalmist, however, seems to look forward to the times of the gospel, when the name of God, which was before great in Israel only, should be made known by divine revelation to all the earth, the very ends of which are to see his great salvation. Who hast set thy glory above the heavens — Why do I speak of the earth? Thy glory or praise reacheth to the heavens, and indeed above all the visible heavens, even to the heaven of heavens; where thy throne of glory is established, where the blessed angels celebrate thy praises, where Christ sitteth at thy right hand in glorious majesty, from whence he poureth down excellent gifts upon babes, as it follows.

Verse 1. How excellent is thy name. See note on Proverbs 18:10.

1. Our Lord—Equal to the New Testament “Our Father.” David speaks not as a private individual, but for the human race. Thy name—The manifestations of Thyself, by which thou art known. In all the earth— Whether men perceive and respond to it or not, thy name is excellent. Set thy glory above… heavens— “Set” is here used in the royal sense, Thou hast enthroned thy majesty above the heavens. The doctrine is against polytheism, which makes the heavenly bodies the abodes of the gods; and the idea is, that the heavens are, to all the earth, the reflection of the divine glory, even though it awakens no echo in millions of hearts. See Psalm 19:1-3; Romans 1:20.

V. 2. Babes-Weak and foolish, and contemptible persons, who are frequently called babes or children. Such are very unfit to grapple with an enemy: and therefore when such persons conquer the most powerful and malicious enemies, it must needs confound them, and advance the glory of God: as indeed it did, when such mean persons as the apostles, and disciples of Christ, maintained and propagated the gospel, in spite of all the wit, power, and rage of their enemies. Ordained-Perfectly or firmly settled strength; that is, the praise of his strength or power, Matthew 21:16, it is rendered praise. Still-Silence and confound them. Avenger-The devil, and all who are his vassals and espouse his quarrel.

Verse 2. Out of the mouth of babes and sucklings] We have seen how our Lord applied this passage to the Jewish children, who, seeing his miracles, cried out in the temple, “Hosanna to the Son of David!” Matthew 21:16. And we have seen how the enemy and the avenger-the chief priests and the scribes-were offended because of these things; and as the Psalm wholly concerns Jesus Christ, it is most probable that in this act of the Jewish children the prophecy had its primary fulfilment; and was left to the Jews as a witness and a sign of the Messiah, which they should have acknowledged when our Lord directed their attention to it.

There is also a very obvious sense in which the mouths of babes and sucklings show forth the praises of God; viz., the means by which they derive their first nourishment. In order to extract the milk from the breasts of their mothers, they are obliged to empty their own mouths entirely of air, that the eternal air, pressing on the breast, may force the milk through its proper canals into the mouth of the child, where there is no resistance, the child having extracted all air from its own mouth which in this case resembles a perfectly exhausted receiver on the plate of an airpump; and the action of sucking is performed on the same principle that the receiver is exhausted by the working of the airpump. Of this curious pneumatic action the child is capable the moment it breathes; and, its strength considered, performs it as perfectly the first hour as it does in any other period of its childhood or infancy. What does all this argue? Why instinct. And pray what is instinct? You cannot tell. But here is an operation by which the pure Boylean vacuum is made; and this by an infant without any previous teaching! Do you suppose that this is an easy operation, and that it requires little skill? You are mistaken. You have done this yourself while an infant, under the sole guidance of God. Can you do it now? You are startled! Shall I tell you what appears to you a secret? There is not one in ten thousand adults, who have had their first nourishment from the breasts of their mothers who can perform the same operation again! And those who have had occasion to practise it have found great difficulty to learn that art which, in the first moment of their birth, they performed to perfection! Here is the finger of God; and here, out of the mouths of babes and sucklings, he has ordained such a strength of evidence and argument in favour of his being, his providence, and his goodness, as is sufficient to still and confound every infidel and atheist in the universe, all the enemies of righteousness, and all the vindicators of desperate and hopeless causes and systems.

The words may also be applied to the apostles and primitive preachers of the Gospel; to the simple and comparatively unlearned followers of Christ, who, through his teaching, were able to confound the wise among the Jews, and the mighty among the heathens: and in this sense our Lord uses the term babes, Matthew 11:25: “I thank thee, O Father-because thou hast hid these things from the wise and prudent, and hast revealed them to babes.”

We may also witness, in the experience of multitudes of simple people who have been, by the preaching of the Gospel, converted from the error of their ways, such a strength of testimony in favour of the work of God in the heart, and his effectual teaching in the mind, as is calculated to still, or reduce to silence, every thing but bigotry and prejudice, neither of which has either eyes or ears. This teaching, and these changing or converting influences, come from God. They are not acquired by human learning; and those who put this in the place of the Divine teaching never grow wise to salvation. To enter into the kingdom of heaven, a MAN must become as a little child.

Verse 2. Out of the mouth of babes and sucklings — Children in age, and children in power and knowledge, persons comparatively ignorant and foolish, weak and contemptible, but simple, humble, and teachable; thou hast ordained strength — Hebrew, z[ tdsy, jissadta gnoz, literally, hast founded, or constituted strength, hast laid a foundation for effecting, and hast actually effected, great and important purposes. Bishop Patrick, Dr. Hammond, Dr. Dodd, and some others think that there is an allusion in these words to the case of David himself, who, though but a mere child, in comparison of Goliath, yet, being assisted by the power of God, gained a complete victory over that gigantic champion; which was not only a proper punishment of his proud boastings, and defiance of the armies of the living God, but likewise sufficient to make the whole army of the Philistines acknowledge and adore the omnipotence of the God of Israel in reverential silence, at the same time that it discomfited and put them to flight. Our Lord, however, applies the words to little children in the temple, and to the poor and the illiterate people, who, being simple, teachable, and unprejudiced, acknowledged Jesus for the Messiah, and cried, “Hosannah to the son of David,” when the learned scribes, and self-righteous, self-sufficient Pharisees, despised and rejected him. The passage may also be applied, and, probably, was primarily intended to be applied, to the apostles and first preachers of the gospel, who, though looked upon but as babes, unlearned and ignorant men, Acts 4:13, mean and despicable, destitute both of power and interest; yet triumphed over all the wisdom of the wise and the power of the mighty; and overthrew the devil’s kingdom, as the walls of Jericho were thrown down by the sounding of rams’ horns. Thus the gospel, called the arm of the Lord, and the rod of his strength, has wrought wonders in different ages, not out of the mouths of philosophers or orators, or by means of politicians or statesmen, but by persons viewed by the world as babes in literature and human attainments, and who actually lay under very great disadvantages. And the power of God still brings to pass great things in his church by very weak and unlikely instruments; and confounds the noble, wise, and mighty, by the base, and weak, and foolish things of the world, that no flesh may glory in his presence, but the excellence of the power may the more evidently appear to be of God, and not of man, 1 Corinthians 1:27, 28. Because of thine enemies — Because they are insolent and haughty; that thou mightest still the enemy and the avenger — Mightest put them to silence and put them to shame; and so be justly avenged on the avengers: see Acts 4:14, and 6:10. The devil is the great enemy and avenger, and by the preaching of the gospel he was in a great measure stilled, his oracles were silenced, the advocates of his cause were confounded, and unclean spirits themselves not suffered to speak.

Ver. 2. Thou hast ordained strength. For some reason the LXX read ainon, praise. So our Saviour, it would seem, cited this text, Matthew 21:16, when the children sung hosannas to him in the temple. Perhaps David made this psalm presently after his anointing, and when keeping his father’s flock by night, where he had the fairest opportunity for the study of astronomy.

2. Out of the mouth of babes—The Hebrew denotes a child in general, whether infant proper, or, more commonly, one that can “ask bread,” (Lamentations 4:4,) or play in the street, (Jeremiah 6:11; 9:21.) Sucklings—A child under three years, the period of nursing by Hebrew mothers. 2 Macc. 7:27. Ordained—Literally, laid the foundation, shows clearly the children here meant are able to speak, and receive some elemental knowledge. Compare Matthew 11:25. Strength—We must retain the sense of power, might, and not praise, as some interpreters, but which the Hebrew will not bear. The antithesis, the apparent paradox, lies between the proverbial impotence of children and their being chosen of God to oppose and overthrow the powers of this world. See Matthew 21:16. This is not to be taken figuratively, as in 1 Corinthians 1:27, but literally; childhood’s faith and piety shall confound infidelity. That thou mightest still—That thou mightest cause to cease, or put to silence. Enemy and the avenger— “Those meant are the fierce and calumniating opponents of revelation.”—Delitzsch. The “avenger” is one that is inspirited to cursing and vengeance. This verse implies a knowledge of human enmity against God, and of the divine ways with men, which indicate an experienced age in the author.

V. 3. The moon-Either the sun is included under this general title: or he omitted it, because he made this psalm by night. Ordained-Placed in that excellent and unalterable order, and directed to their several motions.

Verse 3. When I Consider thy heavens] hara yk ki ereh; because I will see. He had often seen the heavens with astonishment, and he purposes to make them frequent subjects of contemplation; and he could not behold them without being affected with the skill, contrivance, and power, manifested in their formation.

The work of thy fingers] What a view does this give of the majesty of God! The earth is nearly eight thousand English miles in diameter: but to form an adequate conception of its magnitude, we must consider it in its superficial and solid contents. Upon the supposition that the earth’s polar diameter is seven thousand nine hundred and forty miles, and its equatorial, seven thousand nine hundred and seventy-seven, (estimates considered to very near approximations to the truth,) the whole superficies of the terraqueous globe will amount to about one hundred and ninety-eight millions, nine hundred and eighty thousand, seven hundred square miles; and its solid contents, in cubic miles will be expressed by the following figures: 264,544,857,944, i.e., two hundred and sixty-four thousand five hundred and forty-four millions, eight hundred and fifty-seven thousand, nine hundred and forty-four. Great as we have shown the bulk of the earth to be, from the most accurate estimates of its diameter it is but small when compared with the bulks of some of the other bodies in the solar system. The planet Herschel, or Georgium Sidus, known on the continent of Europe by the name of Uranus, is eighty times and a half greater than the earth; Saturn, nine hundred and ninety-five times greater; Jupiter, one thousand two hundred and eighty-one times greater; and the sun, the most prodigious body in the system, one million three hundred and eighty-four thousand, four hundred and sixty-two times greater. The circumference of the sun contains not fewer than two millions seven hundred and seventy-seven thousand English miles; and a degree of latitude, which on the earth amounts only to sixty-nine miles and a half, will on the sun (the circle being supposed in both instances to be divided into three hundred and sixty degrees) contain not less than about seven thousand seven hundred and forty miles, a quantity almost equal to the terrestrial axis. But the immense volume (in cubic miles) which the solar surface includes amounts to the following most inconceivable quantity: 366,252,303,118,866,128, i.e., three hundred and sixty-six thousand two hundred and fifty-two billions, three hundred and three thousand one hundred and eighteen millions, eight hundred and sixty-six thousand, one hundred and twenty-eight. Notwithstanding the amazing magnitude of the sun, we have abundant reason to believe that some of the fixed stars are much larger; and yet we are told they are the work of GOD’S FINGERS! What a hand, to move, form, and launch these globes! This expression is much more sublime than even that of the prophet: “Who hath measured the waters in the hollow of his hand, and meted out the heavens with a span, and comprehended the dust of the earth in a measure; and weighed the mountains in scales, and the hills in a balance!” Isaiah 40:12. This is grand; but the heavens being the work OF GOD’S FINGERS is yet more sublime.

The moon and the stars] The sun is not mentioned, because the heavens-the moon, planets, and stars-could not have appeared, had he been present. Those he wished to introduce because of their immense variety, and astonishing splendour; and, therefore, he skilfully leaves out the sun, which would have afforded him but one object, and one idea. To have mentioned him with the others would have been as ridiculous in astronomy, as the exhibition of the top and bottom of a vessel would be in perspective. Various critics have endeavoured to restore the sun to this place: and even Bishop Horsley says, “It is certainly strange that the sun should be omitted, when the moon and the stars are so particularly mentioned.” But with great deference to him, and to Dr. Kennicott, who both show how the text may be mended, I say, it would be most strange had the psalmist introduced the sun, for the reasons already assigned. The Spirit of God is always right; our heads sometimes, our hearts seldom so.

Which thou hast ordained] htnnwk conantah, which thou hast prepared and established. Made their respective spheres, and fitted them for their places. Space to matter, and matter to space; all adjusted in number, weight, and measure.

Verses 3, 4. When I consider thy heavens — Thine by creation, as it follows; the work of thy fingers — Of thy hands, as it is expressed Psalm 102:25, a part being here put for the whole, and God’s hand and finger being indifferently used to denote his power, Exodus 8:19; Luke 11:20. The moon and stars which thou hast ordained — Hebrew htnnwk, chonantah, hast established, directed, or disposed; that is, placed in such admirable and unalterable order, and directed to their several motions, courses, and uses. At the time of enditing this Psalm, David seems to have had before his eyes the heavens, as they appear by night, and therefore does not notice the sun, but only mentions the moon and stars, which, though not altogether so serviceable to man as the sun, yet are no less demonstrations of the wisdom, power, and goodness of the Creator. What is man! — How mean and inconsiderable a thing is man if compared with these thy other works, and especially with thy own glorious majesty, whose infinite wisdom and power thus shine forth from the structure of the heavens! when we consider how the glory of God shines in the upper world, we may well wonder he should regard or take any notice of so mean a creature as man; that he who is resident in, and president over, that bright and blessed part of the creation, should so much humble himself as to behold the things done on earth, Psalm 113:5, 6. Again, when we consider of what great use the heavens are to men on earth, and how the lights of heaven are divided unto all nations, we may well say, Lord, what is man, that thou shouldst settle the ordinances of heaven with an eye to him and to his benefit; and that his comfort and convenience should be so much consulted in the making of the lights of heaven, and directing their motions?

But the Hebrew vwna hm, mah enosh, means, What is infirm, or miserable man! By which it is apparent that he speaks of man, not according to his condition when first created, but as fallen into a state of sin, and misery, and mortality. That thou art mindful of him — Takest cognizance of him and of his actions and affairs, and carest for him, and conferrest such favours upon him. And the son of man — Hebrew, µda ˆb, ben Adam, the son of Adam, that great apostate from, and rebel against thee, the sinful son of a sinful father, his son by likeness of disposition and manners, no less than by procreation. All which tends to magnify the following mercy. That thou visitest him — Not in anger, as that word is sometimes used but in and with thy grace and mercy? dost not only feed and clothe him, protect and provide for him, in common with other creatures, but even visitest him as one friend visits another, conversest with him, and showest thyself to be infinitely concerned for his salvation and happiness, and providest so richly and graciously for his attainment of these blessings. What is man, so mean a creature, that he should be thus honoured; so sinful a creature, that he should be thus countenanced and favoured? Thus the psalmist, having before his eyes “the awful magnificence of the wide extended firmament, adorned by the moon walking in brightness, and rendered brilliant by the vivid lustre of a multitude of shining orbs, differing from each other in magnitude and splendour;” and turning from the survey of this beauty of the heavens with their glorious show, “to take a view of the creature man, is still more affected by the mercy than he had before been by the majesty of the Lord; since far less wonderful it is that God should make such a world as this than that he who made such a world should be mindful of man in his fallen estate, and should visit human nature with his salvation.” — Horne.

3. When I consider—As often as I behold. Heavens… moon… stars— Imagine a gorgeous oriental night, not necessarily a knowledge of scientific astronomy. Ordained—Established; made firm, and abiding. The stability of the heavenly bodies, no less than their creation and magnificence, depends upon the will of God.

V. 4. What is man-How mean and inconsiderable a thing is man, if compared with thy glorious majesty. Man-Heb. infirm, or miserable man. By which it is apparent that he speaks of man, not according to the state of his creation, but as fallen into a state of sin and misery, and mortality. Mindful-Carest for him, and conferest such high favours upon him. The son-Heb. the son of Adam, that great apostate from God, the sinful son of a sinful father, his son by likeness of disposition and manners, no less than by procreation. All which tends to magnify the following mercy. Visitest-Not in anger, as that word is sometimes used, but with thy grace and mercy.

Verse 4. What is man] vwna hm mah enosh, what is wretched, miserable man; man in his fallen state, full of infirmity, ignorance, and sin? That thou art mindful of him?] That thou settest thy heart upon him, keepest him continually in thy merciful view.

And the son of man] אדם ובנ uben Adam, and the son of Adam, the first great rebel; the fallen child of a fallen parent. See the note on Job 7:17. Some think eminent men are here intended. What is man in common; what the most eminent men; that thou shouldst be mindful of them, or deign to visit them?

That thou visitest him?] By sending thy Holy Spirit to convince him of sin, righteousness, and judgment. It is by these visits that man is preserved in a salvable state. Were God to withhold them, there would be nothing in the soul of man but sin, darkness, hardness, corruption, and death.

Verses 3, 4. When I consider thy heavens — Thine by creation, as it follows; the work of thy fingers — Of thy hands, as it is expressed Psalm 102:25, a part being here put for the whole, and God’s hand and finger being indifferently used to denote his power, Exodus 8:19; Luke 11:20. The moon and stars which thou hast ordained — Hebrew htnnwk, chonantah, hast established, directed, or disposed; that is, placed in such admirable and unalterable order, and directed to their several motions, courses, and uses. At the time of enditing this Psalm, David seems to have had before his eyes the heavens, as they appear by night, and therefore does not notice the sun, but only mentions the moon and stars, which, though not altogether so serviceable to man as the sun, yet are no less demonstrations of the wisdom, power, and goodness of the Creator. What is man! — How mean and inconsiderable a thing is man if compared with these thy other works, and especially with thy own glorious majesty, whose infinite wisdom and power thus shine forth from the structure of the heavens! when we consider how the glory of God shines in the upper world, we may well wonder he should regard or take any notice of so mean a creature as man; that he who is resident in, and president over, that bright and blessed part of the creation, should so much humble himself as to behold the things done on earth, Psalm 113:5, 6. Again, when we consider of what great use the heavens are to men on earth, and how the lights of heaven are divided unto all nations, we may well say, Lord, what is man, that thou shouldst settle the ordinances of heaven with an eye to him and to his benefit; and that his comfort and convenience should be so much consulted in the making of the lights of heaven, and directing their motions?

But the Hebrew vwna hm, mah enosh, means, What is infirm, or miserable man! By which it is apparent that he speaks of man, not according to his condition when first created, but as fallen into a state of sin, and misery, and mortality. That thou art mindful of him — Takest cognizance of him and of his actions and affairs, and carest for him, and conferrest such favours upon him. And the son of man — Hebrew, µda ˆb, ben Adam, the son of Adam, that great apostate from, and rebel against thee, the sinful son of a sinful father, his son by likeness of disposition and manners, no less than by procreation. All which tends to magnify the following mercy. That thou visitest him — Not in anger, as that word is sometimes used but in and with thy grace and mercy? dost not only feed and clothe him, protect and provide for him, in common with other creatures, but even visitest him as one friend visits another, conversest with him, and showest thyself to be infinitely concerned for his salvation and happiness, and providest so richly and graciously for his attainment of these blessings. What is man, so mean a creature, that he should be thus honoured; so sinful a creature, that he should be thus countenanced and favoured? Thus the psalmist, having before his eyes “the awful magnificence of the wide extended firmament, adorned by the moon walking in brightness, and rendered brilliant by the vivid lustre of a multitude of shining orbs, differing from each other in magnitude and splendour;” and turning from the survey of this beauty of the heavens with their glorious show, “to take a view of the creature man, is still more affected by the mercy than he had before been by the majesty of the Lord; since far less wonderful it is that God should make such a world as this than that he who made such a world should be mindful of man in his fallen estate, and should visit human nature with his salvation.” — Horne.

Ver. 4. What is man. Hebrews Enosh, frail perishing man, that thou hast crowned him, and hast put all sheep and oxen, wild beasts and fishes under his controul. In his body he was honoured above all the beasts, and in mind was scarcely inferior to the angels. Hebrews Thou madest him less than God. See on Genesis 1. 2. Luke 20:36. In this view, Adam was a type of Christ’s regal glory, to whom all things in heaven and in earth are put in subjection, as David asserts in Psalm 110:1. St. Paul also in 1 Corinthians 15:27. Hebrews 2:8.

4. What is man—This connects with the first hemistich of verse 3, thus— As often as I see thy heavens, I ask with wonder, What is man? The Hebrew words for “man,” and “son of man,” according to their radical sense, contemplate man from the frail and perishable side of his nature, and in this view the comparison is against him. But this is momentary and in appearance only. Suddenly the poet rises to the comprehension of man’s true rank and greatness in creation. Art mindful… visitest him—Two words denoting special thought and oversight.

V. 5. For-Thou hast in Christ mercifully restored man to his primitive estate, wherein he was but one remove below the angels; from which he was fallen by sin. Crowned-Man, fallen and lost man: who is actually restored to glory and dominion in Christ his head and representative, who received this crown and dominion for man’s good, and in his stead; which he will in due time communicate to his members. And so the two expositions of this place concerning mankind and concerning Christ, may be reconciled. For he speaks of that honourable estate conferred first upon Christ, and then by his hands upon mankind. But the words more literally rendered are, Thou madest him a little less than God. And hence some have inferred, that man in his original state was the highest of all creatures.

Verse 5. Thou hast made him a little lower than the angels] The original is certainly very emphatic: מאלהים c[m wjrsjtw vattechasserchu meat meelohim, Thou hast lessened him for a little time from God. Or, Thou hast made him less than God for a little time. See these passages explained at large in the notes on Hebrews 2:6, &c., which I need not repeat here.

Verse 5. Thou hast made him a little lower than the angels — Such was man as he came out of the hands of his Maker, in his primeval state. He was lower than the angels, because, by his body, he was allied to the earth, and to the beasts that perish; but as by his soul, which was spiritual and immortal, he was near akin to the angels; he might be truly said to be but a little lower than they, and was in order next to them. And hast crowned him with glory and honour — Endued him with noble faculties and capacities. He that gave man his being, distinguished him from the inferior creatures, and qualified him for dominion over them, by making him wiser than the beasts of the earth and the fowls of the heaven, Job 35:1. Man’s reason is his crown of glory, and he should take care not to profane that crown by perverting the use of it, nor forfeit it by acting contrary to its dictates.

5. Thou hast made him a little lower than the angels—Hebrew, Thou hast made him less, a little from, or than, God. Man, physically compared, is inferior to the wide creation; but another point of comparison restores him to his true rank. The Septuagint translates µyhla, (God,) by aggelouv, angels; so, also, the Chaldee, Vulgate, the ancient Jewish, and some modern interpreters. So, also, our English Version. But this is a gloss and not a translation, and is not satisfactorily sustained by Hebrew usage. Elohim is used to denote kings, judges, princes, as representing God in dominion and authority. See Exodus 21:6; 22:8, 9, 28; Psalm 82:1, 6; 95:3; 97:7, 9; 138:1. In Psalm 96:4, 5, it means false gods, “gods of the nations.” In Genesis 3:5, it means the true God, not “gods.” In 1 Samuel 28:13, it seems to be used for a godlike form: “I saw a godlike form ascending,” etc. The rendering, “Thou hast made him little less than a god,” gives no sense, or, if any, a false one. “Remove him little from divinity; that is, from a divine and heavenly, or at least from a superhuman state,” (Alexander,) is too vague for satisfaction. Whatever may be the interpretation, Elohim must be rendered God, and the comparison must lie between man and God. Nor is this without authority. The statement of the psalmist is based directly on Genesis 1:27: “God created man in his own image.” Here is the foundation of the comparison, and of the asserted dignity of man. The idea is, not that man is only a little removed from the absolute Godhead, but that, in the original idea and purpose of God, he is the closest resemblance of God in endowments, the first in rank of created beings. Besides, c[m, Septuagint bracu ti, (a little,) may signify for a little time, as the quotation of the apostle, Hebrews 2:9, certainly does mean. In Hebrews 2:7 this passage is quoted from the Septuagint, not the Hebrew. It is a free quotation, ad sensum, without an attempt at verbal accuracy, the Greek version being used because at that time more widely read and better understood than the Hebrew text. Professor Stuart thinks, that the placing of man below the angels sufficed for the apostle’s argument without raising a question on the Greek text, though in doing so he claimed less for the argument than would have been claimed by insisting that the word Elohim should be interpreted God,” as in the Hebrew. To this it must be added that the apostle, in verse 7, ranks not the original dignity of man below that of angels, but only his earthly state. So Christ ranks “bracu ti, for a little while, lower than the angels for the suffering of death.” But the sequel of the argument shows that by his resurrection, ascension, and regal enthronement at the right hand of God, he carries our human nature above the rank of angels, and thus illustrates the ultimate dignity of man, according to our text. Glory and honour—Two words nearly synonymous, and united for emphasis, expressive here, as often, of kingly majesty. Psalm 21:5. See note on Psalm 97:7.

Verse 6. Thou madest him to have dominion] Jesus Christ, who, being in the form of God, and equal with God, for a time emptied himself, and made himself of no reputation; was afterwards highly exalted, and had a name above every name. See the notes referred to above, and those on Philippians 2:6-9.

Thou hast put all things under his feet] Though the whole of the brute creation was made subject to Adam in his state of innocence; yet it could never be literally said of him, that God had put all things under his feet, or that he had dominion over the work of God’s hands; but all this is most literally true of our Lord Jesus; and to him the apostle, Hebrews 2:6, &c., applies all these passages.

Verses 6-8. Thou madest him to have dominion over the work of thy hands — Didst constitute him lord of the inferior creatures, and invest him with a sovereign dominion over them. The charter whereby man was to hold this royalty bore date with his creation, Genesis 1:28; and though it was forfeited by his fall, it was, in a great degree, renewed after the flood; since which time man has had all things, in such a sense, under his feet, that he can not only serve himself of the labour, but also of the products and lives of the inferior creatures, which are delivered into his hands for that purpose. All sheep and oxen, &c. — Thus he instances in some of the inferior creatures, and among others, names even the beasts of the field, the fowls of the air, and the fishes of the sea. For, though many of them are much stronger, and many of them much swifter than man; yet, man’s superior knowledge enables him, one way or other, to reduce them under his power, and to exercise dominion over them. It must be carefully observed, however, that this refers, in a special manner, to the Lord Jesus Christ, and has its perfect accomplishment only in him. For, as the author of the Epistle to the Hebrews argues, Hebrews 2:6-8, “We see not yet all things put under” man in that complete and absolute sense which the psalmist’s words seem to imply; but we see Jesus, who was made a little lower than the angels, or was made lower for a little while, as the Hebrew may be rendered, for the suffering of death, that is, that he might be capable of suffering death; we see him crowned with the glory and honour of having all things, yea, and persons, put under him, in the completest and most absolute sense; exalted to the Father’s right hand, far above all principality and power, and every name that is named; invested with all power in heaven and on earth; constituted not only the head of the church but head over all things to the church, and intrusted with the administration of the kingdom of providence, in conjunction with, and subserviency to, the kingdom of grace. Now we must remember that, as it was our common human nature that Christ assumed; so our common human nature is thus exalted in him to that glory and honour, and complete dominion over the creatures, which Adam possessed in paradise, but which he lost for himself, and all his race, by the fall. Nay, in Christ our nature is raised to the possession of dignity and glory, power and dominion, riches and felicity, incomparably greater than was conferred on man at his creation. And through Christ the fallen children of men may rise; and all believers in Christ, and members of his mystical body, shall rise to a participation of this honour and happiness, and not only be made but a little lower than the angels, but as our blessed Lord testifies, isaggeloi, equal to the angels, if not even superior to them.

6. Dominion—A strictly regal prerogative, belonging not to angels, but is part of God’s image in man. Works of thy hands—A Hebraism for thy works. All things under his feet—In complete subjection to him. The word is absolute and universal, but the enumeration of verses 7, 8, limit it to this earth, as also Genesis 1:26. On the restitution of human nature in Christ see on verse 5, and compare Revelation 2:26, 27; 3:21; 1 Corinthians 6:2; Hebrews 2:7-9; and notes.

Verse 7. All sheep and oxen] All domestic animals, and those to be employed in agriculture.

Beasts of the field] All wild beasts, and inhabitants of the forest.

Verses 6-8. Thou madest him to have dominion over the work of thy hands — Didst constitute him lord of the inferior creatures, and invest him with a sovereign dominion over them. The charter whereby man was to hold this royalty bore date with his creation, Genesis 1:28; and though it was forfeited by his fall, it was, in a great degree, renewed after the flood; since which time man has had all things, in such a sense, under his feet, that he can not only serve himself of the labour, but also of the products and lives of the inferior creatures, which are delivered into his hands for that purpose. All sheep and oxen, &c. — Thus he instances in some of the inferior creatures, and among others, names even the beasts of the field, the fowls of the air, and the fishes of the sea. For, though many of them are much stronger, and many of them much swifter than man; yet, man’s superior knowledge enables him, one way or other, to reduce them under his power, and to exercise dominion over them. It must be carefully observed, however, that this refers, in a special manner, to the Lord Jesus Christ, and has its perfect accomplishment only in him. For, as the author of the Epistle to the Hebrews argues, Hebrews 2:6-8, “We see not yet all things put under” man in that complete and absolute sense which the psalmist’s words seem to imply; but we see Jesus, who was made a little lower than the angels, or was made lower for a little while, as the Hebrew may be rendered, for the suffering of death, that is, that he might be capable of suffering death; we see him crowned with the glory and honour of having all things, yea, and persons, put under him, in the completest and most absolute sense; exalted to the Father’s right hand, far above all principality and power, and every name that is named; invested with all power in heaven and on earth; constituted not only the head of the church but head over all things to the church, and intrusted with the administration of the kingdom of providence, in conjunction with, and subserviency to, the kingdom of grace. Now we must remember that, as it was our common human nature that Christ assumed; so our common human nature is thus exalted in him to that glory and honour, and complete dominion over the creatures, which Adam possessed in paradise, but which he lost for himself, and all his race, by the fall. Nay, in Christ our nature is raised to the possession of dignity and glory, power and dominion, riches and felicity, incomparably greater than was conferred on man at his creation. And through Christ the fallen children of men may rise; and all believers in Christ, and members of his mystical body, shall rise to a participation of this honour and happiness, and not only be made but a little lower than the angels, but as our blessed Lord testifies, isaggeloi, equal to the angels, if not even superior to them.

Verse 8. The fowl of the air] All these were given to man in the beginning; and he has still a general dominion over them; for thus saith the Lord: “The fear of you, and the dread of you, shall be upon every BEAST of the EARTH, and upon every FOWL of the AIR, and upon all that MOVETH upon the EARTH, and upon all the FISHES of the SEA; into your hand are they delivered;” Genesis 9:2. To this passage the psalmist most obviously refers.

Verses 6-8. Thou madest him to have dominion over the work of thy hands — Didst constitute him lord of the inferior creatures, and invest him with a sovereign dominion over them. The charter whereby man was to hold this royalty bore date with his creation, Genesis 1:28; and though it was forfeited by his fall, it was, in a great degree, renewed after the flood; since which time man has had all things, in such a sense, under his feet, that he can not only serve himself of the labour, but also of the products and lives of the inferior creatures, which are delivered into his hands for that purpose. All sheep and oxen, &c. — Thus he instances in some of the inferior creatures, and among others, names even the beasts of the field, the fowls of the air, and the fishes of the sea. For, though many of them are much stronger, and many of them much swifter than man; yet, man’s superior knowledge enables him, one way or other, to reduce them under his power, and to exercise dominion over them. It must be carefully observed, however, that this refers, in a special manner, to the Lord Jesus Christ, and has its perfect accomplishment only in him. For, as the author of the Epistle to the Hebrews argues, Hebrews 2:6-8, “We see not yet all things put under” man in that complete and absolute sense which the psalmist’s words seem to imply; but we see Jesus, who was made a little lower than the angels, or was made lower for a little while, as the Hebrew may be rendered, for the suffering of death, that is, that he might be capable of suffering death; we see him crowned with the glory and honour of having all things, yea, and persons, put under him, in the completest and most absolute sense; exalted to the Father’s right hand, far above all principality and power, and every name that is named; invested with all power in heaven and on earth; constituted not only the head of the church but head over all things to the church, and intrusted with the administration of the kingdom of providence, in conjunction with, and subserviency to, the kingdom of grace. Now we must remember that, as it was our common human nature that Christ assumed; so our common human nature is thus exalted in him to that glory and honour, and complete dominion over the creatures, which Adam possessed in paradise, but which he lost for himself, and all his race, by the fall. Nay, in Christ our nature is raised to the possession of dignity and glory, power and dominion, riches and felicity, incomparably greater than was conferred on man at his creation. And through Christ the fallen children of men may rise; and all believers in Christ, and members of his mystical body, shall rise to a participation of this honour and happiness, and not only be made but a little lower than the angels, but as our blessed Lord testifies, isaggeloi, equal to the angels, if not even superior to them.

Verse 9. O Lord our Lord] The psalmist concludes as he began. Jehovah, our prop and support! his name is excellent in all the earth. The name of JESUS is celebrated in almost every part of the habitable globe; for his Gospel has been preached, or is in the progress of being preached, through the whole world. Bibles and missionaries are now carrying his name, and proclaiming his fame, to the utmost nations of the earth. The whole of this Psalm, and the seventh and eighth verses in particular, have been the subject of much spiritualization in ancient and modern times. I shall give two examples: one from the pious Bishop Horne; the other from the ancient Latino-Scotico-English Psalter, mentioned before. That of Bishop Horne, on the 7th and 8th verses, is as follows: “Adam, upon his creation, was invested with sovereign dominion over the creatures, in words of the same import with these, Genesis 1:28, which are therefore here used, and the creatures particularized, to inform us that what the first Adam lost by transgression, the second Adam gained by obedience. That glory which was set above the heavens could not but be over all things on the earth; and accordingly we hear our Lord saying, after his resurrection, ‘All power is given unto me in heaven and earth,’ Matthew 28:18. Nor is it a speculation unpleasing or unprofitable to consider that he who rules over the material world is Lord also of the intellectual or spiritual creation represented thereby.

“The souls of the faithful, lowly, and harmless, are the sheep of his pasture; those who like oxen, are strong to labour in the Church, and who by expounding the word of life tread out the corn for the nourishment of the people, own him for their kind and beneficent Master. Nay, tempers fierce and untractable as the wild beasts of the desert, are yet subject to his will. Spirits of the angelic kind, that, like the birds of the air, traverse freely the superior region, move at his command; and these evil ones, whose habitation is in the deep abyss, even to the great leviathan himself, all, all are put under the feet of the King Messiah; who, because he humbled himself, and became obedient to death, was therefore highly exalted, and had a name given him above every name; that at the name of Jesus every knee should bow, whether of things in heaven, or things on earth, or things under the earth; and that every tongue should confess that Jesus is Lord, to the glory of God the Father; Philippians 2:8, &c.” Thus far the pious bishop.

I shall now give, as a singular curiosity, the whole Psalm, with its translation and paraphrase, from the ancient MS. already mentioned; inserting first the Latin text; next, the translation; and, thirdly, the paraphrase. The Latin text seems to be the old Itala, or Antehieronymian; at least it has readings which have been thought peculiar to that version. PSALM 8

Ver. 1. Domine Deus noster, quoniam admirabile est nomen tuum in universa terra.

Trans. Lord our Lord, qwat thi name es wonderfull in al the Erde. Par. The prophete in louing, bygynnes and says: Lord of al, thow ert specialy our Lord that dredes the, loves the. Thi name that es the ioy and the fame of thi name Ihesu: for the creaturs that thu hes made and bought qwat it es wonderful. Als so say withouten end: for nane suffis for to knaw al creaturs: in qwilk wonder of the, and that in al the Erd, nought in a party anely.

Quoniam elevata est magnificencia tua super Celos.

Trans. For lyfted es thi worchyp aboven hevens.

Par. That es at say, thu ert mare worthy to be loued and wirchepyd than any Aungel or haly Saule may thynk.

Ver. 2. Exodus ore infancium et lactencium perfecisti laudem, propter inimicos tuos, ut destruas inimicum et ultorem.

Trans. Of the mouth of nought spekand, and sowkand, thou has made louying, for thin enmys, that thou destroye the enmy and the venger.

Par. Nought anely thow ert loued of perfite men, bot of the mouthe of barnes that spekes nought: Zit there er tha that kan nought speke the wisdom of this werld: and of soukand, the qwilk gladdely resayves the lare of haly Kyrk theare moder. Thow has made thi luf thug perfyte for thin enmys: fals cristen men, to schame and to schende for thai er wer than er haythen men. That thu destruy the enmy; that es, he that es wyse in his awen eghen; and wil nought be underloute til thi wil: and the venger: that es he that defends his Syn; and sais that he synnes nought; or that his syn es les than other mennes.

Ver. 3. Quoniam videbo celos tuos, et opera digitorum tuorum, lunam et stellas quas tu fundasti.

Trans. For I sal se thi hevens werkes of thi fyngers the mone and the Sternys the quilk thow groundid.

Par. Thow destrues al that es contrariand til the; bot i in al thying confourom me to do thi wil; for thi i sal se in lyf withouten end. Thi hevens, that es Aungels and Apostels the qwilk er werkes of thi fingers: that es, that er mode perfyte thurgh the Haly Gost, of qwam es seven gyftes. Of he be bot a Spirit, als mani fyngers er in a hand. And i sal see the Mone, that es haly Kyrk: and the sternes that es ilk a ryghtwise man by hym selfe, the qwilk thu groundid in charite.

Ver. 4. Quid est homo quod memor es ejus; aut filius hominis, quoniam visitas eum?

Trans. Qhat es man that thu ert menand of hym: or son of man for thou visites hym? Par. Als it war with despyte, he sais man, erdely and synful, qwat es he, that thu has mynd of hym. Als fer sett fra the; at the lest gyfand hym hele and ese of body. Or son of man: that es, he that es gastely, and beres the ymage of heven. Qwat es he, for thou visits hym. Als present the qwilk es nere the for clennes of lyf. Or son of man he calles Crist, thrugh qwam he visits mannes kynd.

Ver. 5. Minuisti eum paullo minus ab angelis: gloria et honore coronasti eum; et constituisti eum super opera manuum tuarum.

Trans. Thow lessed hym a littil fra aungels; with ioy and honour thu coround hym: and thu sett him aboven the werkes of thi hend.

Par. Crist was lessed fra aungels, for he was dedely, and mught suffer pyne; but a littel; for in other thyng, es he abouen aungels, thair Kyng and Sychthu thou coround hym with ioy, that es with brighthede of body, na mare sufferand pyne; and honour, for he es honourable til al: and thou sett hym abouen aungels and al creatures.

Ver. 6, 7. Omnia subjecisti sub pedibus ejus: oves et boves insuper et pecora campi.

Trans. Al thynges thu underkest undyr his fete: schepe and oxen al over that, and the bestes of the feld.

Par. That undyr hys Lordschyp and hys myght, in has cestyn al thyng: tha er schepe that er innocentes, als well aungels als men. And oxen, tha er, traveland men gastely, in haly Kyrk, over that; and the bestes of the feld; thai er lufers of this werld, wonnand, in the feld of fleschly lusts; noght in hillis of vertus; and so be the brode way thai ga til hell. Ver. 8. Volucres celi et pisces maris qui perambulant semitas maris. Trans. Fowls of heven and fysche of the see, that gas the wayes of the see. Par. Fowls of heven, er prowde men that wald hee thair setil abouen al other. Fysches of the see, er covaytus men, the qwilk in the ground of the werld, sekes erthdly gudes, that all stretes in the see, sone wither oway. Al thir sal be underlout til Crist onther herts in grace, or thare in pine. Ver. 9. Domine Deus noster, quam admirabile est nomen tuum in universa terra.

Trans. Lard our Lard qwat thi name is wonderful in al the erth. Par. Als he bigan swa he endes, schewand that bygyning and endyng of al gode, is of Gode; and til his louing agh i for to be done. The reader will no doubt be struck with the remarkable agreement between the pious bishop of Norwich and this ancient translator and paraphrast, particularly on the 7th and 8th verses. The language also is in several respects singular. The participle of the present tense, which we terminate with ing, is here almost always terminated with and. So Spekand, sowkand, gyfand, sufferand, traveland, for speaking, sucking, giving, suffering, travelling, &c.

As the participle signifies the continuance of the action, the termination and seems much more proper than ing; speak-and, i.e., continuing to speak; give-and, continuing to give; suffer-and, suffer more; travel-and, travel on, &c. There are some words in this ancient MS. which I have met nowhere else.

9. How excellent is thy name—A suitable refrain, in echo of verse 1, after so lofty a tribute of honour to man and praise to God.