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Text -- Psalms 8:5 (NET)

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Context
8:5 and make them a little less than the heavenly beings? You grant mankind honor honor and majesty;
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Praise | PSALMS, BOOK OF | PERSON OF CHRIST, 1-3 | Music, Instrumental | Music | Mankind | LANGUAGES OF THE OLD TESTAMENT | IMAGE | God | Gittith | GODS | GOD, IMAGE OF | Condescension of God | CROWN | Birds | Astronomy | Assurance | Angel | ASTRONOMY, I | ADORATION | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Other
Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 8:5 - -- 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.

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.

Wesley: Psa 8:5 - -- 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 f...

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.

JFB: Psa 8:5-8 - -- God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world.

God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world.

JFB: Psa 8:5-8 - -- Are the attributes of royal dignity (Psa 21:5; Psa 45:3). The position assigned man is that described (Gen 1:26-28) as belonging to Adam, in his origi...

Are the attributes of royal dignity (Psa 21:5; Psa 45:3). The position assigned man is that described (Gen 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 (Heb 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" [Heb 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.

Clarke: Psa 8:5 - -- Thou hast made him a little lower than the angels - The original is certainly very emphatic: ותחסרחו מעט מאלהים vattechasserchu mea...

Thou hast made him a little lower than the angels - The original is certainly very emphatic: ותחסרחו מעט מאלהים 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 Heb 2:6 (note), etc., which I need not repeat here.

Calvin: Psa 8:5 - -- 5.Thou hast made him little lower The Hebrew copulative כי , ki, I have no doubt, ought to be translated into the causal particle for, seeing ...

5.Thou hast made him little lower The Hebrew copulative כי , ki, I have no doubt, ought to be translated into the causal particle for, seeing the Psalmist confirms what he has just now said concerning the infinite goodness of God towards men, in showing himself near to them, and mindful of them. In the first place, he represents them as adorned with so many honors as to render their condition not far inferior to divine and celestial glory. In the second place, he mentions the external dominion and power which they possess over all creatures, from which it appears how high the degree of dignity is to which God hath exalted them. I have, indeed, no doubt but he intends, by the first, 149 the distinguished endowments which clearly manifest that men were formed after the image of God, and created to the hope of a blessed and immortal life. The reason with which they are endued, and by which they can distinguish between good and evil; the principle of religion which is planted in them; their intercourse with each other, which is preserved from being broken up by certain sacred bonds; the regard to what is becoming, and the sense of shame which guilt awakens in them, as well as their continuing to be governed by laws; all these things are clear indications of pre-eminent and celestial wisdom. David, therefore, not without good reason, exclaims that mankind are adorned with glory and honor. To be crowned, is here taken metaphorically, as if David had said, he is clothed and adorned with marks of honor, which are not far removed from the splendor of the divine majesty. The Septuagint render אלהים , Elohim, by angels, of which I do not disapprove, since this name, as is well known, is often given to angels, and I explain the words of David as meaning the same thing as if he had said, that the condition of men is nothing less than a divine and celestial state. But as the other translation seems more natural, and as it is almost universally adopted by the Jewish interpreters, I have preferred following it. Nor is it any sufficient objection to this view, that the apostle, in his Epistle to the Hebrews, (Heb 2:7) quoting this passage, says, little less than the angels, and not than God; 150 for we know what freedoms the apostles took in quoting texts of Scripture; not, indeed, to wrest them to a meaning different from the true one but because they reckoned it sufficient to show, by a reference to Scripture, that what they taught was sanctioned by the word of God, although they did not quote the precise words. Accordingly, they never had any hesitation in changing the words, provided the substance of the text remained unchanged.

There is another question which it is more difficult to solve. While the Psalmist here discourses concerning the excellency of men, and describes them, in respect of this, as coming near to God, the apostle applies the passage to the humiliation of Christ. In the first place, we must consider the propriety of applying to the person of Christ what is here spoken concerning all mankind; and, secondly, how we may explain it as referring to Christ’s being humbled in his death, when he lay without form or beauty, and as it were disfigured under the reproach and curse of the cross. What some say, that what is true of the members may be properly and suitably transferred to the head, might be a sufficient answer to the first question; but I go a step farther, for Christ is not only the first begotten of every creature, but also the restorer of mankind. What David here relates belongs properly to the beginning of the creation, when man’s nature was perfect. 151 But we know that, by the fall of Adam, all mankind fell from their primeval state of integrity, for by this the image of God was almost entirely effaced from us, and we were also divested of those distinguishing gifts by which we would have been, as it were, elevated to the condition of demigods; in short, from a state of the highest excellence, we were reduced to a condition of wretched and shameful destitution. In consequence of this corruption, the liberality of God, of which David here speaks, ceased, so far, at least, as that it does not at all appear in the brilliancy and splendor in which it was manifested when man was in his unfallen state. True, it is not altogether extinguished; but, alas! how small a portion of it remains amidst the miserable overthrow and ruins of the fall. But as the heavenly Father hath bestowed upon his Son an immeasurable fullness of all blessings, that all of us may draw from this fountain, it follows that whatever God bestows upon us by him belongs of fight to him in the highest degree; yea, he himself is the living image of God, according to which we must be renewed, upon which depends our participation of the invaluable blessings which are here spoken of. If any person object that David first put the question, What is man? because God has so abundantly poured forth his favor upon a creature, so miserable, contemptible, and worthless; but that there is no cause for such admiration of God’s favor for Christ, who is not an ordinary man, but the only begotten Son of God. The answer is easy, and it is this: What was bestowed upon Christ’s human nature was a free gift; nay, more, the fact that a mortal man, and the son of Adam, is the only Son of God, and the Lord of glory, and the head of angels, affords a bright illustration of the mercy of God. At the same time, it is to be observed, that whatever gifts he has received ought to be considered as proceeding from the free grace of God, so much the more for this reason, that they are intended principally to be conferred upon us. His excellence and heavenly dignity, therefore, are extended to us also, seeing it is for our sake he is enriched with them.

What the apostle therefore says in that passage concerning the abasement of Christ for a short time, is not intended by him as an explanation of this text; but for the purpose of enriching and illustrating the subject on which he is discoursing, he introduces and accommodates to it what had been spoken in a different sense. The same apostle did not hesitate, in Rom 10:6, in the same manner to enrich and to employ, in a sense different from their original one, the words of Moses in Deu 30:12 :

“Who shall go up for us to heaven and bring it to us, that we may
hear it and do it?”

etc. The apostle, therefore, in quoting this psalm, had not so much an eye to what David meant; but making an allusion to these words, Thou hast made him a little lower; and again, Thou hast crowned him with honor, he applies this diminution to the death of Christ, and the glory and honor to his resurrection. 152 A similar account may be given of Paul’s declaration in Eph 4:8, in which he does not so much explain the meaning of the text, (Psa 68:18) as he devoutly applies it, by way of accommodation, to the person of Christ.

Defender: Psa 8:5 - -- Man is not, as evolutionists think, "a little higher than the apes," but rather "a little lower than the angels.""

Man is not, as evolutionists think, "a little higher than the apes," but rather "a little lower than the angels.""

TSK: Psa 8:5 - -- thou : Psa 103:20; Gen 1:26, Gen 1:27, Gen 2:7; 2Sa 14:29; Job 4:18-20; Phi 2:7, Phi 2:8; Heb 2:7, Heb 2:9, Heb 2:16 hast : Psa 21:3-5, Psa 45:1-3, Ps...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 8:5 - -- For thou hast made him - Thou hast made man as such; that is, he was such in the original design of his creation, in the rank given him, and in...

For thou hast made him - Thou hast made man as such; that is, he was such in the original design of his creation, in the rank given him, and in the dominion conceded to him. The object here is to show the honor conferred on man, or to show how God has regarded and honored him; and the thought is, that in his original creation, though so insignificant as compared with the vast worlds over which God presides, he had given him a rank but little inferior to that of the angels. See the notes at Heb 2:7.

A little lower - The Hebrew word used here - חסר châsêr , means to want, to lack - and then, to be in want, to be diminished. The meaming is, "Thou hast caused him to want but little;"that is, he was but little interior.

Than the angels - So this is rendered by the Aramaic Paraphrase: by the Septuagint; by the Latin Vulgate; by the Syriac and Arabic; and by the author of the Epistle to the Hebrews Heb 2:7, who has literally quoted the fourth, fifth, and sixth verses from the Septuagint. The Hebrew, however, is - מאלהים mi'ĕlôhı̂ym - than God. So Gesenius renders it, "Thou hast caused him to want but little of God; that is, thou hast made him but little lower than God."So DeWette, "nur wenig unter Gott."So Tholuck renders it, "nur um wenig unter Gott."This is the more natural construction, and this would convey an idea conformable to the course of thought in the psalm, though it has been usually supposed that the word used here - אלהים 'Elohiym - may be applied to angels, or even men, as in Psa 82:1; Psa 97:7; Psa 138:1; Exo 21:6; Exo 22:8-9. Gesenius (Thesau. Ling. Heb., p. 95) maintains that the word never has this signification. The authority, however, of the Aramaic, the Septuagint, the Syriac, and the author of the Epistle to the Hebrews, would seem sufficient to show that that meaning may be attached to the word here with propriety, and that somehow that idea was naturally suggested in the passage itself. Still, if it were not for these versions, the most natural interpretation would be that which takes the word in its usual sense, as referring to God, and as meaning that, in respect to his dominion over the earth, man had been placed in a condition comparatively but little inferior to God himself; he had made him almost equal to himself.

And hast crowned him with glory and honor - With exalted honor. See the notes at Heb 2:7.

Poole: Psa 8:5 - -- Thou hast in and through Christ mercifully and wonderfully restored man to his primitive and happy estate, in which he was but one remove below the ...

Thou hast in and through Christ mercifully and wonderfully restored man to his primitive and happy estate, in which he was but one remove below the angels; from which he was fallen by sin.

Hast crowned him i.e. man, fallen and lost man; who is indeed actually crowned and restored to the glory and dominion here following, not in his own person, but in Christ his Head and Representative, who received this crown and dominion, not so much for himself, who did not need it, as for man’ s good and in his stead; which also he will in due time communicate unto all his members. And so the two differing expositions of this place concerning mankind and concerning Christ may be reconciled. For he speaks of that happy and honourable estate by God’ s favour conferred first upon Christ, of whom therefore this place is rightly expounded, Heb 2:6-8 ; and then by his hands upon mankind, even upon all that believe in him. And so this whole place compared with that may be thus paraphrased: What is man, that thou shouldst mind or Visit him by thy Son, whom thou hast sent into the world! who, that he might restore man to that happy and glorious estate, which was but a little below that of the angels, was pleased to take upon him man’ s miserable and mortal nature, and thereby to make himself (who was far above all angels, even their Lord and God) lower than the angels, mortal and miserable, for a little time; after which he was advanced to the highest honour, and to a universal dominion over all God’ s works, the angels not excepted.

Haydock: Psa 8:5 - -- Him. The prophet considers the nature of man at such a distance from the divinity. Being, nevertheless, united with it in Jesus Christ, it is raise...

Him. The prophet considers the nature of man at such a distance from the divinity. Being, nevertheless, united with it in Jesus Christ, it is raised far above the angels, Hebrews ii. 6. (Berthier) ---

When we reflect on the meanness of our nature, on the one hand, and on what God has done for it on the other, we are lost in astonishment. The pagans were aware of the corporal infirmities of man, (Seneca Consol. xi.) but not of his spiritual disorders. Hebrew has here, the son of Adam, or one of the lowest class; and not of ish, which means a person of nobility, vir, Psalm iv. 4. (Calmet) ---

Yet Christ applies to himself the former appellation, to shew us a pattern of humility. (Haydock) ---

St. Augustine inquires, what difference there is between man or the son. The Hebrew v, means, likewise, and; yet or would have been better, Exodus xxi. 16. ---

"Whether he have sold him, or he be in his hand." (Amama)

Gill: Psa 8:5 - -- For thou hast made him a little lower than the angels,.... Than Elohim, "than God", as this word usually signifies: and could it be interpreted of man...

For thou hast made him a little lower than the angels,.... Than Elohim, "than God", as this word usually signifies: and could it be interpreted of man, as made by God, it might be thought to refer to the creation of him in the image and likeness of God; but as it must be understood of the human nature of Christ, it may regard the wonderful union of it to the Son of God, on account of which it is called by the same name, Luk 1:35; and so made but a little lower than God, being next unto him, and in so near an union with a divine Person; and which union is hypostatical or personal, the human nature being taken into a personal union with the Son of God: and so these words give an instance of God's marvellous regard to it; and contain a reason, proving that he has been mindful of it, and visited it. Though rather this clause refers to the humiliation of Christ in his human nature, as it is interpreted in Heb 2:9; and so it removes an objection, as it is connected with the following clause, which might be made against what had been observed in Psa 8:4, on account of the low estate of Christ's human nature, when here on the earth; and the sense is, that God has been mindful of it, and visited it, notwithstanding its state of humiliation for a little while, seeing he has crowned it with glory and honour, &c. Christ was made low as to nature, place, estate, reputation, and life; he who was the most high God, in the form of God, and equal to him in the divine nature, was made frail mortal flesh, and was in the form of a servant in the human nature. He who dwelt on high, and lay in the bosom of his Father, descended into the lower parts of the earth, was formed in the womb of a virgin, and when born was laid in a manager, and dwelt and conversed with sinful mortal men upon earth: he who was Lord of all, whose is the earth, and the fulness of it, had not where to lay his head: he whose glory was the glory of the only begotten of the Father, became a worm and no man in the esteem of men, was despised and rejected of men, and was of no reputation: and he who was the Lord of life and glory was crucified and killed; becoming obedient to death, even the death of the cross. Such is the nature of Christ's humiliation, expressed by being "made low"; the degree of it is, "lower than Elohim", than God: he was equal to him in the divine nature, but inferior to him in the human nature, Joh 14:28. As Mediator he was the servant of God, and the servant is not greater than his master; nor as such so great: and he was in his low estate in such a condition as to need the help and assistance of God, which he had in the day of salvation: and especially he was lower when he, was deserted by him, Mat 27:46. Agreeably to which, some render the words, as they will bear to be rendered, "thou didst make him want God", or "didst deprive", or "bereave him of God" i; that is, of the gracious presence of God: and so Christ was made lower than God in nature, office, and condition. Sometimes the word "Elohim" is used for civil magistrates, as in Psa 82:6; because they are in God's stead, and represent him; and, on account of their majesty, authority, and power, bear some resemblance to him. Now Christ was made lower than they, inasmuch as he not only taught obedience to them, but obeyed them himself, was a servant of rulers, paid tribute to them, and suffered himself to be examined, tried, judged, and condemned by them; but since the word is rendered "angels" by the Chaldee paraphrase, the Septuagint interpreters, the Jewish commentators, Aben Ezra, Jarchi, Kimchi, and Ben Melech, and in the Arabic, Syriac, and Ethiopic versions, and above all by the author of the epistle to the Hebrews, it is best to interpret it of them: and Christ was made lower than they by assuming human nature, which is inferior to theirs, especially in the corporeal part of it; and more so, inasmuch as it was attended with infirmities, and subject to sorrows and griefs; and as it was sometimes reduced to great extremes, and to want the comforts of life; and sometimes was in such distress as to need the assistance and ministration of angels, which it had, Mat 4:11; and particularly it was lower than they when deserted by God, whose face they always behold. To which may be added, that Christ was made under, a law given by the disposition of angels, ordained by them, and is called "the word" spoken by them; some parts of which they are not subject to; but the particular instance the apostle observes is suffering of death, Heb 2:9; which angels are not liable to, they die not. The duration of this low estate was "a little while"; for so the Hebrew word מעט may be rendered, as it is in Psa 37:10, and the Greek βραχυ τι, used by the Septuagint, and the author of the epistle to the Hebrews, as it is in Act 5:34; which refers either to the time of suffering death, and lying under the power of that and the grave, which was but a little time; or at most to the days of his flesh, reaching from his incarnation to his resurrection; which was a course but of a few years, and may very well be expressed in this manner. And to this low estate was Christ brought by Jehovah the Father, who is the person spoken of throughout the psalm; he preordained him to it, prepared a body for him, sent him in the fulness of time, made of a woman, made under the law, and had a very great hand in his sufferings and death: though all was with Christ's full consent, and with his free good will;

and hast crowned him with glory and honour; by raising him from the dead, and setting him at his own right hand, committing all judgment to him; and requiring all creatures, angels and men, to give worship and adoration to him. And this being in consequence of his sufferings, after he had run the race, and endured a fight of afflictions; and because of the greatness of his glory and honour, with which he was as it were on all sides surrounded, he is said to be "crowned" with it; who a little before was crowned with thorns, and encompassed with the terrors of death and hell. This respects his mediatorial glory.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 8:5 Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30).

Geneva Bible: Psa 8:5 For thou hast made him a little lower than the ( c ) angels, and hast crowned him with glory and honour. ( c ) Concerning his first creation.

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 8:1-9 - --1 God's glory is magnified by his works, and by his love to man.

MHCC: Psa 8:3-9 - --We are to consider the heavens, that man thus may be directed to set his affections on things above. What is man, so mean a creature, that he should b...

Matthew Henry: Psa 8:3-9 - -- David here goes on to magnify the honour of God by recounting the honours he has put upon man, especially the man Christ Jesus. The condescensions o...

Keil-Delitzsch: Psa 8:3-5 - -- (Heb.: 8:4-6) Stier wrongly translates: For I shall behold. The principal thought towards which the rest tends is Psa 8:5 (parallel are Psa 8:2 a,...

Constable: Psa 8:1-9 - --Psalm 8 In this psalm David marveled at the fact that God had committed the dominion of the earth to man...

Constable: Psa 8:2-7 - --2. Man's place in God's creation 8:3-8 In view of God's greatness and man's relative lowliness it was marvelous to the psalmist that God would entrust...

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Commentary -- Other

Evidence: Psa 8:5 " See what wickedness there is in the nature of man. How much are we beholden to the restraining grace of God! For, were it not for this, man, who was...

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 8 (Chapter Introduction) Overview Psa 8:1, God’s glory is magnified by his works, and by his love to man. Psa 81:1, Psa 84:1 *titles

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 8 (Chapter Introduction) (Psa 8:1, Psa 8:2) God is to be glorified, for making known himself to us. (Psa 8:3-9) And for making even the heavenly bodies useful to man, thereby...

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 8 (Chapter Introduction) This psalm is a solemn meditation on, and admiration of, the glory and greatness of God, of which we are all concerned to think highly and honourab...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 8 (Chapter Introduction) INTRODUCTION TO PSALM 8 To the chief Musician upon Gittith, a Psalm of David. Some think this psalm was composed when the ark was brought to the ho...

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