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Text -- Psalms 8:6-9 (NET)

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8:6 you appoint them to rule over your creation; you have placed everything under their authority, 8:7 including all the sheep and cattle, as well as the wild animals, 8:8 the birds in the sky, the fish in the sea and everything that moves through the currents of the seas. 8:9 O Lord, our Lord, how magnificent is your reputation throughout the earth!
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Commentary -- Word/Phrase Notes (per phrase)

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.

JFB: Psa 8:9 - -- Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened.

Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened.

Clarke: Psa 8:6 - -- 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 ...

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 Phi 2:6-9 (note)

Clarke: Psa 8:6 - -- 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 ne...

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, Heb 2:6, etc., applies all these passages.

Clarke: Psa 8:7 - -- All sheep and oxen - All domestic animals, and those to be employed in agriculture

All sheep and oxen - All domestic animals, and those to be employed in agriculture

Clarke: Psa 8:7 - -- Beasts of the field - All wild beasts, and inhabitants of the forest.

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

Clarke: Psa 8:8 - -- 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 fea...

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;"Gen 9:2. To this passage the psalmist most obviously refers.

Clarke: Psa 8:9 - -- 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 ce...

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 Bisnop Horne, on the Psa 8:7 and Psa 8:8, is as follows: "Adam, upon his creation, was invested with sovereign dominion over the creatures, in words of the same import with these, Gen 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,’ Mat 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 labor 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; Phi 2:8, etc."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

Psa 8:1-9

Psa 8:1

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

Psa 8:2

Ex 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 tbou 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

Psa 8:3

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

Psa 8:4

Quid est homo quod memor es ejus; aut filius hominis, quoniam visitas eum

Trans. What 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

Psa 8:5

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 honor 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 honor, for he es honorable til al: and thou sett hym abouen aungels and al creatures

Psa 8:6, Psa 8:7

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

Psa 8:8

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

Psa 8:9

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 Psa 8:7 and Psa 8:8. 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, etc

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, etc. There are some words in this ancient MS. which I have met nowhere else

Calvin: Psa 8:6 - -- 6.Thou hast set him over David now comes to the second point, which I have just now spoken of, namely, that from the dominion over all things which G...

6.Thou hast set him over David now comes to the second point, which I have just now spoken of, namely, that from the dominion over all things which God has conferred upon men, it is evident how great is the love which he has borne towards them, and how much account he has made of them. As he does not stand in need of any thing himself, he has destined all the riches, both of heaven and earth, for their use. It is certainly a singular honor, and one which cannot be sufficiently estimated, that mortal man, as the representative of God, has dominion over the world, as if it pertained to him by right, and that to whatever quarter he turns his eyes, he sees nothing wanting which may contribute to the convenience and happiness of his life. As this passage is quoted by Paul in his First Epistle to the Corinthians, (1Co 15:27) where he discourses concerning the spiritual kingdom of Christ, some may object and say, that the meaning he puts upon it is very different from the sense which I have given. But it is easy to answer this objection, and the answer which I give to it is this, That generally the whole order of this world is arranged and established for the purpose of conducing to the comfort and happiness of men. In what way the passage may properly apply to Christ alone, I have already declared a little before. The only thing which now remains to be considered is, how far this declaration extends — that all things are subjected to men. Now, there is no doubt, that if there is any thing in heaven or on earth which is opposed to men, the beautiful order which God had established in the world at the beginning is now thrown into confusion. The consequence of this is, that mankind, after they were ruined by the fall of Adam, were not only deprived of so distinguished and honorable an estate, and dispossessed of their former dominion, but are also held captive under a degrading and ignominious bondage. Christ, it is true, is the lawful heir of heaven and earth, by whom the faithful recover what they had lost in Adam; but he has not as yet actually entered upon the full possession of his empire and dominion. Whence the apostle concludes, that what is here said by David 153 will not be perfectly accomplished until death be abolished. Accordingly, the apostle reasons in this manner, “If all things are subdued to Christ, nothing ought to stand in opposition to his people. But we see death still exercising his tyranny against them. It follows then, that there remains the hope of a better state than the present.” Now, this flows from the principle of which I have spoken, that the world was originally created for this end, that every part of it should tend to the happiness of man as its great object. In another part of his writings, the apostle argues on the same principle, when, in order to prove that we must all stand at the last day before the judgment-seat of Christ, he brings forward the following passage, Unto me every knee shall bow,” (Rom 14:10.) In this syllogism, what Logicians call the minor proposition must be supplied, 154 namely, that there are still too many who proudly and obstinately cast off his yoke, and are averse to bow the knee in token of their submission to him.

Calvin: Psa 8:7 - -- The preceding question, with respect to the extent of man’s dominion over the works of God, seems not yet to be fully answered. If the prophet here...

The preceding question, with respect to the extent of man’s dominion over the works of God, seems not yet to be fully answered. If the prophet here declares, by way of exposition, to what extent God has put all things in subjection to us, this subjection, it seems, must be restricted to what contributes to the temporal comfort and convenience of man while he continues in this world. To this difficulty I answer, That the Psalmist does not intend in these verses to give a complete enumeration of all the things which are subjected to man’s dominion, and of which he had spoken generally in the preceding verse, but he brings forward an example of this subjection only in one part or particular; yea, he has especially chosen that part which affords a clear and manifest evidence of the truth he intended to establish, even to those whose minds are uncultivated and slow of apprehension. There is no man of a mind so dull and stupid but may se if he will be at the trouble to open his eyes, that it is by the wonderful providence of God that horses and oxen yield their service to men, — that sheep produce wool to clothe theme — and that all sorts of animals supply them with food for their nourishment and support, even from their own flesh. And the more that this dominion is apparent, the more ought we to be affected with a sense of the goodness and grace of our God as often as we either eat food, or enjoy any of the other comforts of life. We are, therefore, not to understand David as meaning that it is a proof that man is invested with dominion over all the works of God, because he clothes himself with the wool and the skins of beasts, because he lives upon their flesh, and because he employs their labor for his own advantage; for this would be inconclusive reasoning. He only brings forward this as an example, and as a mirror in which we may behold and contemplate the dominion over the works of his hands, with which God has honored man. The sum is this: God, in creating man, gave a demonstration of his infinite grace and more than fatherly love towards him, which ought justly to strike us with amazement; and although, by the fall of man, that happy condition has been almost entirely ruined, yet there is still in him some remains of the liberality which God then displayed towards him, which should suffice to fill us with admiration. In this mournful and wretched overthrow, it is true, the legitimate order which God originally established no longer shines forth, but the faithful whom God gathers to himself, under Christ their head, enjoy so much of the fragments of the good things which they lost in Adam, as may furnish them with abundant matter of wonder at the singularly gracious manner in which God deals with them. David here confines his attention to God’s temporal benefits, but it is our duty to rise higher, and to contemplate the invaluable treasures of the kingdom of heaven which he has unfolded in Christ, and all the gifts which belong to the spiritual life, that by reflecting upon these our hearts may be inflamed with love to God, that we may be stirred up to the practice of godliness, and that we may not suffer ourselves to become slothful and remiss in celebrating his praises.

Defender: Psa 8:6 - -- This is a confirmation that God's original "dominion mandate" (Gen 1:26-28) is still in effect. This verse is also cited in Heb 2:5-8, and is applied ...

This is a confirmation that God's original "dominion mandate" (Gen 1:26-28) is still in effect. This verse is also cited in Heb 2:5-8, and is applied specifically to Christ."

Defender: Psa 8:7 - -- The terminology of the animal creation clearly hearkens back to the original dominion mandate (Gen 1:26-28; Gen 9:2)."

The terminology of the animal creation clearly hearkens back to the original dominion mandate (Gen 1:26-28; Gen 9:2)."

Defender: Psa 8:8 - -- That there are "paths of the seas" was scientifically confirmed by Matthew Maury, the "father of oceanography and hydrography." This godly maritime of...

That there are "paths of the seas" was scientifically confirmed by Matthew Maury, the "father of oceanography and hydrography." This godly maritime officer received the motivation for his discoveries from this and similar Scriptures."

TSK: Psa 8:6 - -- madest : Gen 1:26, Gen 1:28, Gen 9:2; Mat 28:18; Heb 1:2 put : Psa 110:1; 1Co 15:24-27; Eph 1:22; Heb 2:8; 1Pe 3:22

TSK: Psa 8:7 - -- Heb. Flocks and oxen, all of them, Gen 2:20

Heb. Flocks and oxen, all of them, Gen 2:20

TSK: Psa 8:8 - -- The fowl : Psa 148:10; Gen 1:20-25; Job 38:39-41, 39:1-30, Job 40:15-24, 41:1-34

The fowl : Psa 148:10; Gen 1:20-25; Job 38:39-41, 39:1-30, Job 40:15-24, 41:1-34

TSK: Psa 8:9 - -- Psa 8:1, Psa 104:24; Deu 33:26; Job 11:7

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 8:6 - -- Thou madest him to have dominion - Thou didst cause him to have, or didst give him this dominion. It does not mean that God made or created him...

Thou madest him to have dominion - Thou didst cause him to have, or didst give him this dominion. It does not mean that God made or created him for that end, but that he had conceded to him that dominion, thus conferring on him exalted honor. The allusion is to Gen 1:26, Gen 1:28.

Over the works of thy hands - His works upon the earth, for the dominion extends no further.

Thou hast put all things under his feet - Hast placed all things in subjection to him. Compare Psa 47:3; Psa 91:13; Lam 3:34; Rom 16:20; 1Co 15:25. The language is taken from the act of treading down enemies in battle; from putting the feet on the necks of captives, etc. The idea is that of complete and entire subjection. This dominion was originally given to man at his creation, and it still remains (though not so absolute and entire as this), for nothing is in itself more remarkable than the dominion which man, by nature so feeble, exercises over the inferior creation. it is impossible to account for this in any other way than as it is accounted for in the Bible, by the supposition that it was originally conceded to man by his Creator. On the question of the applicability of this to Christ, see the notes at Heb 2:6-9.

Barnes: Psa 8:7 - -- All sheep and oxen - Flocks and herds. Gen 1:26, "over the cattle."Nothing is more manifest than the control which man exercises over flocks an...

All sheep and oxen - Flocks and herds. Gen 1:26, "over the cattle."Nothing is more manifest than the control which man exercises over flocks and herds - making them subservient to his use, and obedient to his will.

And the beasts of the field - Those not included in the general phrase "sheep and oxen."The word rendered "field," שׂדה śâdeh - or the poetic form, as here - שׂדי śâday , means properly a plain; a level tract of country; then, a field, or a tilled farm, Gen 23:17; Gen 47:20-21,; and then the fields, the open country, as opposed to a city, a village, a camp Gen 25:27; and hence, in this place the expression means the beasts that roam at large - wild beasts, Gen 2:20; Gen 3:14. Here the allusion is to the power which man has of subduing the wild beasts; of capturing them, and making them subservient to his purposes; of preventing their increase and their depredations; and of taming them so that they shall obey his will, and become his servants. Nothing is more remarkable than this, and nothing furnishcs a better illustration of Scripture than the conformity of this with the declaration Gen 9:2, "And the fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air,"etc. Compare the notes at Jam 3:7. It is to be remembered that no small number of what are now domestic animals were originally wild, and that they have been subdued and tamed by the power anti skill of man. No animal has shown himself superior to this power and skill.

Barnes: Psa 8:8 - -- The fowl of the air - Gen 1:26, "Over the fowl of the air."Gen 9:2, "upon every fowl of the air."This dominion is the more remarkable because t...

The fowl of the air - Gen 1:26, "Over the fowl of the air."Gen 9:2, "upon every fowl of the air."This dominion is the more remarkable because the birds of the air seem to be beyond the reach of man; and yet, equally with the beasts of the field, they are subject to his control. Man captures and destroys them; he prevents their multiplication and their ravages. Numerous as they are, and rapid as is their flight, and strong as many of them are, they have never succeeded in making man subject to them, or in disturbing the purposes of man. See the notes at Jam 3:7.

And the fish of the sea - Gen 1:26, "Over the fish of the sea."Gen 9:2, "upon all the fishes of the sea."This must be understood in a general sense, and this is perhaps still more remarkable than the dominion over the beasts of the field and the fowls of the air, for the fishes that swim in the ocean seem to be placed still farther from the control of man. Yet, so far as is necessary for his use and for safety, they are, in fact, put under the control of man, and he makes them minister to his profit. Not a little of that which contributes to the support the comfort, and the luxury of man, comes from the ocean. From the mighty whale to the shellfish that furnished the Tyrian dye, or to that which furnishes the beautiful pearl, man has shown his power to make the dwellers in the deep subservient to his will.

And whatsoever passeth through the paths of the seas - Everything, in general, that passes through the paths of the sea, as if the ocean was formed with paths or highways for them to pass over. Some have referred this to man, as passing over the sea and subduing its inhabitants; some, to the fishes before spoken of; but the most natural construction is that which is adotpted in our received version, as referring to everything which moves in the waters. The idea is that man has a wide and universal dominion - a dominion so wide as to excite amazement, wonder, and gratitude, that it has been conceded to one so feeble as he is.

Barnes: Psa 8:9 - -- O Lord our Lord, how excellent ... - Repeating the sentiment with which the psalm opens, as now fully illustrated, or as its propriety is now s...

O Lord our Lord, how excellent ... - Repeating the sentiment with which the psalm opens, as now fully illustrated, or as its propriety is now seen. The intermediate thoughts are simply an illustration of this; and now we see what occupied the attention of the psalmist when, in Psa 8:1, he gave utterance to what seems there to be a somewhat abrupt sentiment. We now, at the close of the psalm, see clearly its beauty and truthfulness.

Poole: Psa 8:6 - -- Thou didst give all power and all things into his hands, Mat 28:18 Joh 13:3 . Thou hast put all things both in heaven, where are the angels mentio...

Thou didst give all power and all things into his hands, Mat 28:18 Joh 13:3 .

Thou hast put all things both in heaven, where are the angels mentioned Psa 8:5 , and in the earth, air, and sea, as it follows; for nothing is excepted besides God, 1Co 15:25,27 Heb 2:8 .

Under his feet i.e. made them subject to him, as this phrase oft signifies. See Deu 33:3 Jud 5:27 Psa 18:38 110:1 .

Poole: Psa 8:7 - -- All sheep and oxen here is no perfect enumeration, but under these are comprehended all other beasts, and much more men and angels. The beasts of th...

All sheep and oxen here is no perfect enumeration, but under these are comprehended all other beasts, and much more men and angels.

The beasts of the field i.e. the wild beasts; which together with divers fowls and fishes were subject to Christ, and are governed and employed as it pleaseth him; although many of them be without the reach and are not brought under the, power of any other man.

Haydock: Psa 8:6 - -- Angels. Elohim means also "God," as St. Jerome, &c., explain it. Thou hast placed man like a deity upon earth. But St. Paul adopts the sense of th...

Angels. Elohim means also "God," as St. Jerome, &c., explain it. Thou hast placed man like a deity upon earth. But St. Paul adopts the sense of the Septuagint. (Calmet) ---

St. Jerome doubted whether the epistle to the Hebrews belonged to him or he would have done the same. Some of the Fathers suppose, (Berthier) that the prophet speaks of man before the fall. (Theodoret) ---

Yet he has Christ principally in view. (Calmet) ---

A little less may be better rendered, ""for a little while:" Greek: brachu ti, Acts v. 34., and Isaias x. 25.; modico, Hebrews ii. Notwithstanding the prerogatives of Adam, before the fall, what is said by the prophet and St. Paul can be true of none but Christ; who was subject to death only for a short space, and quickly rose from the tomb, Lord of all, 1 Corinthians xv. 26. If we do not see it yet, (Hebrews ii. 8., and Psalm lxix. 2.) our faith must not waver. He is crowned, and will one day assert his dominion. (Berthier) (Matthew xxviii. 18., and Ephesians i. 19.) (Calmet) ---

In his assumed nature, Christ became less than the angels; but he has raised it above them, and is appointed Lord of angels, men, and creatures of every description. The sea and the winds obey him, Matthew viii. (Worthington)

Haydock: Psa 8:8 - -- All sheep. St. Paul did not judge it necessary to specify these things, as they are included in the word all. (Berthier) These tame cattle desig...

All sheep. St. Paul did not judge it necessary to specify these things, as they are included in the word all. (Berthier) These tame cattle designate the believing Jews; beasts, the Gentile converts; birds, the proud; fishes, the voluptuous. (St. Athanasius) ---

The birds may also be put for men of genius, who dive into the secrets of theology; and fishes, for anxious worldlings. (Hesychius) ---

Sts. Augustine and Jerome understand that people who labour not for their salvation, or who are attached to the earth, men who rise up against God, or never elevate their thoughts to heaven, are emblematically specified by these creatures.

Haydock: Psa 8:9 - -- Sea. All things are subjected to man's dominion., Genesis i. 26., and ix. 2. (Calmet) --- "The Stoics are in the right, who say that the world was...

Sea. All things are subjected to man's dominion., Genesis i. 26., and ix. 2. (Calmet) ---

"The Stoics are in the right, who say that the world was made for us. For all its parts and productions are contrived for man's benefit." (Lactantius, ira. xiii.)

Gill: Psa 8:6 - -- Thou madest him to have dominion over the works of thy hands,.... All power in heaven and in earth being given to him: when he was raised from the dea...

Thou madest him to have dominion over the works of thy hands,.... All power in heaven and in earth being given to him: when he was raised from the dead, and when he ascended on high, and was set down at the right hand of God, he was made or declared Lord and Christ; Lord of the hosts of heaven, of all the angels there, King of saints, King of kings, and Lord of lords. All things in heaven and earth, which God has made, are put into his hands, to subserve his cause and glory, and for the good of his people; for he is head over all things to the church. The Ethiopic version reads, "all the works of thy hands"; among whom are angels. This is a greater dominion than was given to the first man, Adam, Gen 1:25;

thou hast put all things under his feet; or put them in subjection to him, as the phrase signifies, and as it is interpreted, Heb 2:8. Good angels are subject to him, as appears by their ministration to him, their dependence on him, and adoration of him, 1Pe 3:22; devils are subject to him, whether they will or not; and so are wicked men, whose power and wrath he is able to restrain, and does; and the church is subject to Christ, as her head; and so all good men, willingly and heartily, and from a principle of love, obey his commands: yea, all creatures in the earth, air, and sea, are in subjection to him; an enumeration of which is given in the following verses.

Gill: Psa 8:7 - -- All sheep and oxen,.... The tame creatures, which are useful for food and clothing: yea, and the beasts of the field; the wild beasts, which he can...

All sheep and oxen,.... The tame creatures, which are useful for food and clothing:

yea, and the beasts of the field; the wild beasts, which he can make use of to destroy and devour his enemies, and whom he can restrain from harming his own people, Jer 15:8.

Gill: Psa 8:8 - -- The fowl of the air,.... These he rained about the tents of the Israelites for their relief, Psa 78:27, and can command them to feed his people, as th...

The fowl of the air,.... These he rained about the tents of the Israelites for their relief, Psa 78:27, and can command them to feed his people, as the ravens did Elijah, 1Ki 17:4; or to destroy his enemies, Jer 15:3; see Psa 50:10;

and the fish of the sea: instances of Christ's power over them, and of their being at his command, and for his service, may be seen in Mat 17:27;

and whatsoever passeth through the paths of the seas: some k understand this of ships, made by the wisdom and art of men, in which they pass through the paths of the sea, and fish in the midst of it. The Targum paraphrases it, "and leviathan, which passes through the paths of the sea". Compare with this Isa 27:1. Some interpret all these things in a figurative and allegorical way; and some of the ancients by "sheep" understood believers among the Gentiles; by "oxen", the Jews; by "the beasts of the field", idolaters and profane persons; "by the fowls of the air", angels; and by "the fish of the sea", devils: but these are much better explained by Cocceius, who, by "sheep", understands common members of the churches; by "oxen", those that labour in the word and doctrine; by "the beasts of the field", aliens from the city and kingdom of God; men fierce and cruel, Isa 11:6; by "the fowl of the air", such as are tilted up with pride and vanity; and by "the fish of the sea", such as are immersed in worldly pleasures. But it is best to interpret the whole literally; from whence may be observed, that what was lost by the first Adam is restored by the second; and that believers have a free use of all the creatures through Christ: and not only the things here mentioned are subject to him, but everything else; there is nothing left that is not put under him, only he is excepted that put all things under him, Heb 2:8.

Gill: Psa 8:9 - -- O Lord our Lord, how excellent is thy name in all the earth! The psalm ends with the same words with which it begins; which shows that the sense of t...

O Lord our Lord, how excellent is thy name in all the earth! The psalm ends with the same words with which it begins; which shows that the sense of this, with which the psalmist was affected, continued with him, and doubtless increased, after such a confirmation of it, by the instances he was led to take notice of. See Gill on Psa 8:1.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 8:6 Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.

NET Notes: Psa 8:7 Heb “and also the beasts of the field.”

NET Notes: Psa 8:8 Heb “paths.”

NET Notes: Psa 8:9 Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.

Geneva Bible: Psa 8:7 All ( d ) sheep and oxen, yea, and the beasts of the field; ( d ) By the temporal gifts of man's creation, he is led to consider the benefits which h...

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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 8:6-8 - -- (Heb.: 8:7-9) Man is a king, and not a king without territory; the world around, with the works of creative wisdom which fill it, is his kingdom. T...

Keil-Delitzsch: Psa 8:9 - -- (Heb.: 8:10) 8:10. He has now demonstrated what he expressed in Psa 8:2, that the name of Jahve whose glory is reflected by the heavens, is also gl...

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...

Constable: Psa 8:8 - --3. Concluding reflection on God's majesty 8:9 The psalm closes with a repetition of the psalmist...

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Commentary -- Other

Evidence: Psa 8:6 Man’s dominion . Man is not just an animal on the evolutionary food chain. God has given him dominion (authority) over all the animals ( Gen 1:28 )....

Evidence: Psa 8:8 Scientific facts in the Bible . The Bible says, " ...and the fish of the sea, and whatsoever passes through the paths of the seas" ( Psa 8:8 ). What ...

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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...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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