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Commentary on Psalms 8 verses 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 of the divine grace call for our praises as much as the elevations of the divine glory. How God has condescended in favour to man the psalmist here observes with wonder and thankfulness, and recommends it to our thoughts. See here,
I. What it is that leads him to admire the condescending favour of God to man; it is his consideration of the lustre and influence of the heavenly bodies, which are within the view of sense (Psa 8:3): I consider thy heavens, and there, particularly, the moon and the stars. But why does he not take notice of the sun, which much excels them all? Probably because it was in a night-walk, but moon-light, that he entertained and instructed himself with this meditation, when the sun was not within view, but only the moon and the stars, which, though they are not altogether so serviceable to man as the sun is, yet are no less demonstrations of the wisdom, power, and goodness of the Creator. Observe, 1. It is our duty to consider the heavens. We see them, we cannot but see them. By this, among other things, man is distinguished from the beasts, that, while they are so framed as to look downwards to the earth, man is made erect to look upwards towards heaven. Os homini sublime dedit, coelumque tueri jussit - To man he gave an erect countenance, and bade him gaze on the heavens, that thus he may be directed to set his affections on things above; for what we see has not its due influence upon us unless we consider it. 2. We must always consider the heavens as God's heavens, not only as all the world is his, even the earth and the fulness thereof, but in a more peculiar manner. The heavens, even the heavens, are the Lord's (Psa 115:16); they are the place of the residence of his glory and we are taught to call him Our Father in heaven. 3. They are therefore his, because they are the work of his fingers. He made them; he made them easily. The stretching out of the heavens needed not any outstretched arm; it was done with a word; it was but the work of his fingers. He made them with very great curiosity and fineness, like a nice piece of work which the artist makes with his fingers. 4. Even the inferior lights, the moon and stars, show the glory and power of the Father of lights, and furnish us with matter for praise. 5. The heavenly bodies are not only the creatures of the divine power, but subject to the divine government. God not only made them, but ordained them, and the ordinances of heaven can never be altered. But how does this come in here to magnify God's favour to man? (1.) When we consider how the glory of God shines in the upper world we may well wonder that he should take cognizance of such a mean creature as man, that he who resides in that bright and blessed part of the creation, and governs it, should humble himself to behold the things done upon this earth; see Psa 113:5, Psa 113:6. (2.) When we consider of what great use the heavens are to men on earth, and how the lights of heavens are divided unto all nations (Duet. 4:19, Gen 1:15), 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 consulted in the making of the lights of heaven and directing their motions!"
II. How he expresses this admiration (Psa 8:4): "Lord, what is man (enosh, sinful, weak, miserable man, a creature so forgetful of thee and his duty to thee) that thou art thus mindful of him, that thou takest cognizance of him and of his actions and affairs, that in the making of the world thou hadst a respect to him! What is the son of man, that thou visitest him, that thou not only feedest him and clothest him, protectest him and providest for him, in common with other creatures, but visited him as one friend visits another, art pleased to converse with him and concern thyself for him! 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!" Now this refers,
1.To mankind in general. Though man is a worm, and the son of man is a worm (Job 25:6), yet God puts a respect upon him, and shows him abundance of kindness; man is, above all the creatures in this lower world, the favourite and darling of Providence. For, (1.) He is of a very honourable rank of beings. We may be sure he takes precedence of all the inhabitants of this lower world, for he is made but a little lower than the angels (Psa 8:5), lower indeed, because by his body he is allied to the earth and to the beasts that perish, and yet by his soul, which is spiritual and immortal, he is so near akin to the holy angels that he may be truly said to be but a little lower than they, and is, in order, next to them. He is but for a little while lower than the angels, while his great soul is cooped up in a house of clay, but the children of the resurrection shall be isangeloi - angels' peers (Luk 20:36) and no longer lower than they. (2.) He is endued with noble faculties and capacities: Thou hast crowned him with glory and honour. He that gave him his being has distinguished him, and qualified him for a dominion over the inferior creatures; for, having made him wiser than the beasts of the earth and the fowls of heaven (Job 35:11), he has made him fit to rule them and it is fit that they should be ruled by him. Man's reason is his crown of glory; let him not profane that crown by disturbing the use of it nor forfeit that crown by acting contrary to its dictates. (3.) He is invested with a sovereign dominion over the inferior creatures, under God, and is constituted their lord. He that made them, and knows them, and whose own they are, has made man to have dominion over them, Psa 8:6. His charter, by which he holds this royalty, bears equal date with his creation (Gen 1:28) and was renewed after the flood, Gen 9:2. God has put all things under man's feet, that he might serve himself, not only of the labour, but of the productions and lives of the inferior creatures; they are all delivered into his hand, nay, they are all put under his feet. He specifies some of the inferior animals (Psa 8:7, Psa 8:8), not only sheep and oxen, which man takes care of and provides for, but the beasts of the field, as well as those of the flood, yea, and those creatures which are most at a distance from man, as the fowl of the air, yea, and the fish of the sea, which live in another element and pass unseen through the paths of the seas. Man has arts to take these; though many of them are much stronger and many of them much swifter than he, yet, one way or other, he is too hard for them, Jam 3:7. Every kind of beasts, and birds, and things in the sea, is tamed, and has been tamed. He has likewise liberty to use them as he has occasion. Rise, Peter, kill and eat, Act 10:13. Every time we partake of fish or of fowl we realize this dominion which man has over the works of God's hands; and this is a reason for our subjection to God, our chief Lord, and to his dominion over us.
2.But this refers, in a particular manner, to Jesus Christ. Of him we are taught to expound it, Heb 2:6-8, where the apostle, to prove the sovereign dominion of Christ both in heaven and in earth, shows that he is that man, that son of man, here spoken of, whom God has crowned with glory and honour and made to have dominion over the works of his hands. And it is certain that the greatest favour that ever was shown to the human race, and the greatest honour that ever was put upon the human nature, were exemplified in the incarnation and exaltation of the Lord Jesus; these far exceed the favours and honours done us by creation and providence, though they also are great and far more than we deserve. We have reason humbly to value ourselves by it and thankfully to admire the grace of God in it, (1.) That Jesus Christ assumed the nature of man, and, in that nature, humbled himself. He became the Son of man, a partaker of flesh and blood; being so, God visited him, which some apply to his sufferings for us, for it is said (Heb 2:9), For the suffering of death, a visitation in wrath, he was crowned with glory and honour. God visited him; having laid upon him the iniquity of us all, he reckoned with him for it, visited him with a rod and with stripes, that we by them might be healed. He was, for a little while (so the apostle interprets it), made lower than the angels, when he took upon him the form of a servant and made himself of no reputation. (2.) That, in that nature, he is exalted to be Lord of all. God the Father exalted him, because he had humbled himself, crowned him with glory and honour, the glory which he had with him before the worlds were, set not only the head of the church, but head over all things to the church, and gave all things into his hand, entrusted him with the administration of the kingdom of providence in conjunction with and subserviency to the kingdom of grace. All the creatures are put under his feet; and, even in the days of his flesh, he gave some specimens of his power over them, as when he commanded the winds and the seas, and appointed a fish to pay his tribute. With good reason therefore does the psalmist conclude as he began, Lord, how excellent is thy name in all the earth, which has been honoured with the presence of the Redeemer, and is still enlightened by his gospel and governed by his wisdom and power!
In singing this and praying it over, though we must not forget to acknowledge, with suitable affections, God's common favours to mankind, particularly in the serviceableness of the inferior creatures to us, yet we must especially set ourselves to give glory to our Lord Jesus, by confessing that he is Lord, submitting to him as our Lord, and waiting till we see all things put under him and all his enemies made his footstool.
Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. [Psalms 8:4-6] And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? And why stand we in jeopardy every hour? I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. Be not deceived: evil communications corrupt good manners. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. [Psalms 8:4-6] But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted.
When it is says, “You have set him over the works of your hand,” clearly the word reveals that he is set over the heavens, a man established by the God of the universe. How and when are these future things unless when the kingdom of heaven is received as an inheritance according to the promises made and according to the word of the apostle: “The heir of God and the coheirs of Christ”? So in this age, let the earthly creatures as oxen, cattle, beasts of burden, birds and fish, be subject to humankind. To humankind is reserved the life common to angels in the heavenly city of God, when people are received into the kingdom of heaven and appointed over the works of the hands of God, and they will be the rulers and protectors of all things of the heavens, the moon and stars and everything of the heavens above. The letter to the Hebrews considering this word treats the statement for the future age: “All things you have placed under his feet.” For after the lower course of this life, whenever that new age comes in which the kingdom of heaven is awaited and following the glorious appearance of our Savior all things will be subjected, according to that witness that has been made by the promise from the Father to him: “Sit on my right, until I place your enemies a footstool under your feet.”
There is no work of God that is exempt from the authority of the one appointed Lord.
One who, by way of ignorance, pretended to the insensibility and lack of knowledge characteristic of a beast begins to be a human once he has been encompassed by the grace of God. Indeed, if he is capable of reason and of grace, he is proved human by that very fact, and thus he rejoices that he has been separated from the dumb animals and has been admitted into the company of humankind, which God visits and protects. For what are human beings except that the Lord is mindful of them and that they are visited by the Lord?
The Father is not “among” all things, for to him it is confessed that “all things serve you.” Nor is the Son reckoned “among” all things, for “all things were made by him,” and “all things exist together in him, and he is above all the heavens.” The Son, therefore, exists not “among” but above all things, being, indeed, after the flesh, of the people, of the Jews, but yet at the same time God over all, blessed forever, having a name that is above every name, it being said of him, “You have put all things in subjection under his feet.” But in making all things subject to him, he left nothing that is not subject, even as the apostle has said.
From his Providence, humanity has received
All that he grasps with imperious hand:
All that the sky and the earth and the sea
Yields from the air and the waves and the fields,
This he subjects to me, me to himself.
But that glorifying is added, in which He rose and ascended up into heaven; "With glory," he says, "and with honour have You crowned Him; and hast set Him over the works of Your hands" [Psalm 8:6]. Since even Angels are the works of God's hands, even over Angels we understand the Only-begotten Son to have been set; whom we hear and believe, by the humiliation of the carnal generation and passion, to have been lowered a little lower than the Angels.
And this is a precise demonstration of your lovingkindness and power, he is saying, imbuing the lowly nature of human beings with wisdom so that they might have control over not only the land creatures but also those that fly and that swim and that do both, use their skills to hunt those in the heights and in the depths, and keep under control those that pass through the air and those hidden in the water.… Uncreated nature alone, you see, is separate from this subjection as something free. The nature that receives existence from it, however, is subject whatever it be—visible or invisible—to Christ the Lord, both as God and as man. Such is the honor human nature received from the God of all. Hence, as a conclusion he used the same verse as at the beginning: “O Lord, our Lord, how wonderful is your name in all the earth!”
“You have placed all things under his feet.” … Just as nothing is independent of the work of the Lord, so nothing can be shown to be outside the power of Christ, since he is going to judge the world. For by saying “all things,” the psalm seems to have omitted neither earthly nor heavenly things. This interpretation is in harmony with what the divine interpreter, the Apostle testifies: “In subjecting all things to him, he left nothing that is not subject to him.”
What the psalmist said of the Father concerning our Lord as he rose from the dead, “You have put all things under his feet,” is surely the same as what our Lord himself said to his disciples as he rose, “All power in heaven and on earth has been given to me.” Indeed, even before he rose from the dead, the angelic virtues in heaven knew that they were rightfully subject to the human nature they saw had been specifically assumed by their Maker. Blind human beings on earth, however, disdained to be brought into subjection to one they knew had put on mortality in common with themselves; they declined to understand the divine power in his miracles, since they discerned that there was human weakness present in his sufferings.
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SUMMARY
Psalms 8:6 stands as a profound declaration of God's majestic and benevolent design for humanity, articulating the unique and exalted position to which He has appointed humankind. Following a contemplation of the divine glory revealed in the vastness of the cosmos, the psalmist expresses awe that the Almighty would crown human beings with such honor, granting them comprehensive delegated authority and stewardship over the entirety of His earthly creation. This verse encapsulates humanity's intended role as God's vice-regents, entrusted with responsible dominion over the "works of thy hands."
CONTEXT
Literary Context: Psalm 8 is a lyrical hymn of praise that masterfully contrasts the infinite majesty of God, vividly displayed in the celestial spheres (Psalms 8:1-2), with the seemingly insignificant nature of humanity. The psalmist, likely David, transitions from cosmic wonder to a deep theological reflection on humanity's distinct place within God's grand design. Verses 3-5 express profound astonishment that God would "be mindful" of or "visit" humankind, considering their apparent frailty and smallness in comparison to the universe's immensity. Verse 6 then serves as the climactic answer to this rhetorical question, elaborating precisely how God has honored humanity by bestowing upon them the gift of dominion. This verse is the pinnacle of the psalm's argument concerning human dignity and sets the foundational stage for its later Christological interpretation in the New Testament.
Historical & Cultural Context: The concept of "dominion" (Hebrew: mashal) was deeply resonant in the ancient Near East, where kings were often perceived as divine representatives exercising authority on behalf of their gods. However, the biblical narrative uniquely extends this royal mandate, not just to a monarch, but to all humanity, echoing the original creation account in Genesis 1:26-28. The phrase "under his feet" is a potent and widespread ancient idiom signifying complete subjugation, victory, or comprehensive authority. It was frequently employed in military contexts to denote conquest over enemies or in royal settings to illustrate a king's absolute rule over subjects or vanquished foes. This idiom would have been immediately understood by the original audience as a powerful symbol of extensive and decisive control. The psalm thus reflects a worldview where God is the ultimate sovereign, and humanity's authority is entirely derived from and dependent upon His divine appointment.
Key Themes: This verse powerfully articulates several foundational biblical themes crucial for understanding humanity's identity and purpose. Firstly, it underscores the theme of human dignity and unique status, emphasizing that humanity, though seemingly small, is divinely "crowned with glory and honor" (Psalms 8:5). Secondly, it highlights delegated authority and stewardship, revealing that humanity's dominion is not inherent but a gracious divine appointment, a gift from the Creator. This directly echoes the original creation mandate given to Adam and Eve in Genesis 1:26, where God commands them to "have dominion" and "subdue" the earth. Thirdly, the verse speaks to the comprehensive scope of this authority, with "all things" and "under his feet" signifying a vast, though limited and responsible, rule over the non-human creation. This theme subtly foreshadows the tension that humanity has largely failed to perfectly fulfill this mandate, pointing forward to its ultimate and perfect fulfillment in Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 8:6 employs several effective literary devices to convey its profound message regarding humanity's exalted status. The primary device is Parallelism, specifically Synthetic Parallelism, where the second line ("thou hast put all [things] under his feet") expands upon and intensifies the idea presented in the first line ("Thou madest him to have dominion over the works of thy hands"). Both clauses articulate the same core concept of delegated authority, but the second clause uses a vivid idiom to underscore the comprehensive nature of this control. The phrase "works of thy hands" is an example of Anthropomorphism, attributing human characteristics (hands) to God, which serves to make God's creative and active involvement more relatable and tangible. Furthermore, the expression "under his feet" functions as a powerful Metaphor or Idiom, transforming an action of physical subjugation into a symbol of absolute authority and mastery, effectively communicating the extent of the dominion granted to humanity.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a cornerstone for understanding humanity's intended role in God's creation. It articulates the concept of humanity as God's vice-regents, created in His image and entrusted with the profound responsibility to govern and care for the earth. This delegated dominion is not a license for exploitation but a sacred call to stewardship, reflecting God's own wise, benevolent, and orderly rule. It speaks to the incredible dignity, purpose, and inherent value woven into the fabric of human existence, highlighting that our authority is always derived from and ultimately accountable to the Creator. While the psalm paints an ideal picture of humanity's intended state, it also subtly sets the stage for the recognition that humanity, marred by sin and rebellion, has largely failed to perfectly fulfill this mandate, leading to brokenness within creation and in human relationships with it.
REFLECTION AND APPLICATION
Psalms 8:6 offers a profound and transformative perspective on human identity and purpose, reminding us that our very existence is crowned with divine honor and entrusted with immense responsibility. This verse calls us to embrace our foundational role as stewards of God's creation, recognizing that the earth and its intricate resources are not ours to exploit indiscriminately but to manage with wisdom, care, and profound reverence for the Creator. It challenges us to critically examine how we exercise our influence and power in the world—whether in our personal choices, our community engagements, or on a broader global scale—and to align our actions with God's original intention for benevolent and responsible dominion. Understanding this verse also brings a sobering awareness of humanity's fallen state; we have often tragically failed to live up to this noble mandate, leading to widespread environmental degradation, social injustice, and profound brokenness in our relationship with the created order. Yet, it also powerfully points to the ultimate hope that in Christ, this original design for humanity is perfectly fulfilled and will ultimately be restored.
Questions for Reflection
FAQ
Does "all things" literally mean everything, including other humans?
Answer: In the immediate context of Psalm 8 and its echoes in Genesis 1:26-28, "all things" primarily refers to the non-human created order: the animals, the earth, and its resources. Humanity's dominion is over the natural world, not over other human beings. The Bible consistently presents human relationships as those of equality, mutual respect, and love, not one of dominion of one person over another. While human authority structures exist (e.g., governments, families), they are distinct from the dominion over creation described here. The New Testament's application of this verse to Christ in Hebrews 2:8 expands the scope of "all things" to include spiritual powers and death, but this is uniquely applied to the resurrected and exalted Christ, not to fallen humanity.
How does this verse relate to the concept of the "image of God"?
Answer: Psalm 8:6 is deeply intertwined with the concept of the imago Dei, or the "image of God," as presented in Genesis 1:26-27. To be made in God's image is not merely about possessing certain attributes (such as reason, morality, or spirituality) but also about having a specific function: to represent God's rule on earth. The dominion mandate in Psalm 8:6 is the practical outworking of being made in God's image. Humanity is given authority to rule over creation as God's vice-regents, reflecting His own sovereign, wise, and benevolent governance. Our ability to exercise dominion is a direct consequence and expression of being crowned with "glory and honor" (Psalms 8:5) and bearing God's likeness.
Is this verse about humanity's inherent power or God's gift?
Answer: This verse unequivocally emphasizes that humanity's dominion is a gracious gift and divine appointment from God, not an inherent power or earned right. The repeated phrases, "Thou madest him" and "thou hast put," clearly attribute the source of this authority to God alone. Humanity does not possess this dominion by its own strength or by right; it is a delegated authority, a sacred trust from the Creator. This distinction is crucial because it underscores humanity's profound accountability to God for how this dominion is exercised. It prevents human pride and calls for humility, recognizing that our power is always derivative and subject to the ultimate authority of the One who bestowed it.
CHRIST-CENTERED FULFILLMENT
While Psalms 8:6 initially speaks of humanity's delegated dominion over creation, its ultimate and perfect fulfillment is found in the person and work of Jesus Christ. The New Testament writers, particularly the author of Hebrews, profoundly apply this psalm directly to Jesus, recognizing that humanity, marred by sin, has tragically failed to perfectly exercise the benevolent dominion God originally intended. Hebrews 2:6-9 quotes Psalm 8:4-6, noting that while "we do not yet see all things put under his [humanity's] feet," we do see "Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour." Jesus, as the perfect "Son of Man" and the incarnate Son of God, is the only one who truly embodies and flawlessly fulfills God's original design for humanity. Through His obedient life, atoning death, and glorious resurrection, He has conquered sin, death, and all principalities, and all authority in heaven and on earth has been given to Him. Ephesians 1:22 further affirms that God "hath put all things under his feet, and gave him to be the head over all things to the church." Thus, the dominion initially granted to humanity finds its perfect and ultimate expression in Christ's cosmic lordship, and it is through our union with Him that believers are called to participate in His redemptive work and the future restoration of creation.