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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.
"You have put," he says, "all things in subjection under His feet." When he says, "all things," he excepts nothing. And that he might not be allowed to understand it otherwise, the Apostle enjoins it to be believed thus, when he says, "He being excepted which put all things under Him." [1 Corinthians 15:27] And to the Hebrews he uses this very testimony from this Psalm, when he would have it to be understood that all things are in such sort put under our Lord Jesus Christ, as that nothing should be excepted. [Hebrews 2:8] And yet he does not seem, as it were, to subjoin any great thing, when he says, "All sheep and oxen, yea, moreover, the beasts of the field, birds of the air, and the fish of the sea, which walk through the paths of the sea" [Psalm 8:7]. For, leaving the heavenly excellencies and powers, and all the hosts of Angels, leaving even man himself, he seems to have put under Him the beasts merely; unless by sheep and oxen we understand holy souls, either yielding the fruit of innocence, or even working that the earth may bear fruit, that is, that earthly men may be regenerated unto spiritual richness. By these holy souls then we ought to understand not those of men only, but of all Angels too, if we would gather from hence that all things are put under our Lord Jesus Christ. For there will be no creature that will not be put under Him, under whom the pre-eminent spirits, that I may so speak, are put. But whence shall we prove that sheep can be interpreted even, not of men, but of the blessed spirits of the angelical creatures on high? May we from the Lord's saying that He had left ninety and nine sheep in the mountains, that is, in the higher regions, and had come down for one? For if we take the one lost sheep to be the human soul in Adam, since Eve even was made out of his side, [Genesis 2:21-22] for the spiritual handling and consideration of all which things this is not the time, it remains that, by the ninety and nine left in the mountains, spirits not human, but angelical, should be meant. For as regards the oxen, this sentence is easily dispatched; since men themselves are for no other reason called oxen, but because by preaching the Gospel of the word of God they imitate Angels, as where it is said, "You shall not muzzle the ox that treads out the grain." How much more easily then do we take the Angels themselves, the messengers of truth, to be oxen, when Evangelists by the participation of their title are called oxen? "You have put under" therefore, he says, "all sheep and oxen," that is, all the holy spiritual creation; in which we include that of holy men, who are in the Church, in those wine-presses to wit, which are intimated under the other similitude of the moon and stars.
So, then, in accordance with the simile of the winepresses, not only the grapes but also the husks are trodden under his feet. This means not only sheep and cattle, that is to say, the holy souls of the faithful, either in the people or among the clergy, but, what is more, beasts of pleasure also and birds of pride and fish of inquisitiveness. All these types of sinners we see here and now in the churches mixed up with the good and the holy. Let God work, then, in his churches and separate wine from grapeskins. Let us cooperate with God so that we may be wine or sheep or cattle, rather than husks or beasts of the field or fish that weave their way through the pathways of the deep. This is not to say that these words can be understood and explained only in this way, but this is what the present context dictates. Somewhere else they may have a different meaning. This rule of thumb is to be upheld in every allegory, that what is expressed through a simile should be judged in the light of the immediate context. Such is the teaching of our Lord and the apostles.
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SUMMARY
Psalms 8:7 profoundly illustrates the comprehensive scope of humanity's divinely delegated authority over the created order, specifically the animal kingdom. Nestled within a psalm that exalts God's majestic glory and His surprising condescension to crown humanity with honor, this verse provides concrete examples of the diverse creatures subjected to human stewardship, encompassing both domesticated livestock and the untamed beasts of the field, thereby underscoring the universal nature of this foundational divine mandate.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 8:7 employs several powerful literary techniques to convey its message regarding humanity's dominion. The most prominent is Enumeration, where the psalmist lists specific categories of animals ("sheep and oxen," "beasts of the field") to vividly illustrate the comprehensive nature of humanity's authority. This detailed listing provides concrete, tangible examples, making the abstract concept of "all things" mentioned in Psalms 8:6 more relatable and understandable. There is also a strong element of Merism, where the mention of both domesticated animals (sheep, oxen) and wild animals (beasts of the field) serves to represent the totality of the animal kingdom. By naming these two distinct, yet encompassing, categories, the psalmist implies that humanity's authority extends over all terrestrial creatures, from the most controlled and useful to the most untamed and independent. Furthermore, the verse functions as an Elaboration on the preceding declaration in Psalms 8:6, providing specific details and concrete examples of what it truly means for "all things" to be "under his feet," thereby enriching the reader's understanding of humanity's exalted, yet responsible, position.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 8:7 stands as a profound affirmation of humanity's unique and elevated position, coupled with a weighty responsibility, within God's meticulously ordered creation. It directly echoes the foundational creation mandate given in Genesis, where God bestows upon humanity the sacred charge to "have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth" (Genesis 1:28). This dominion is not a license for unbridled exploitation or destructive control, but rather a sacred trust, reflecting God's own benevolent and wise rule. Humanity is called to be God's faithful vice-regents and responsible stewards over His creation. The verse powerfully reminds us that while we are indeed granted authority, it is always a delegated authority, with God remaining the ultimate Sovereign and rightful Owner of all creation, as majestically declared in Psalms 24:1. This profound theological understanding provides a foundational ethic for how humanity should interact with the natural world, emphasizing care, preservation, and wise management as an intrinsic act of worship and obedience to the Creator.
REFLECTION AND APPLICATION
Psalm 8:7 compels us to deeply consider the profound implications of our God-given dominion over creation. It calls us to transcend a purely utilitarian or exploitative view of animals and the broader environment, instead embracing a posture of responsible, humble, and diligent stewardship. Our authority is not absolute ownership but a sacred trust, demanding that we manage the earth and its diverse creatures in a manner that genuinely honors the Creator. This mandate translates into tangible actions: advocating for the ethical and humane treatment of animals, practicing sustainable living, actively working to preserve biodiversity, and recognizing that every creature, from the smallest insect to the largest whale, is an integral part of God's magnificent and intricate design. Our conscientious care for creation becomes a tangible act of worship, mirroring God's own meticulous care and boundless love for His handiwork. It also cultivates humility within us, reminding us that our elevated position is a gracious gift, not an inherent right, and that we are ultimately accountable to God for how we exercise this profound and weighty responsibility.
Questions for Reflection
FAQ
Does this verse give humans permission to exploit animals without limits?
Answer: No, the biblical concept of dominion, as expressed in Psalms 8:7 and consistently throughout Scripture, is fundamentally one of responsible stewardship, not reckless exploitation or unbridled license. The authority granted to humanity is a delegated authority, meaning it originates from God and is to be exercised in a manner that is consistent with His character, wisdom, and purposes. Just as a good and righteous king cares deeply for his subjects and realm, so humanity is called to care for creation. The original mandate given to Adam in Genesis 2:15 instructs him "to work and keep" the Garden, implying active cultivation, protection, and preservation, not destruction or abuse. Our dominion is intended to reflect God's wise, benevolent, and orderly rule, fostering flourishing and harmony within creation, rather than chaos, degradation, or abuse.
How does this ancient text relate to modern environmental concerns and animal welfare?
Answer: Psalms 8:7 provides an indispensable and foundational theological framework for understanding and addressing modern environmental ethics and animal welfare concerns. It unequivocally establishes that humanity possesses a unique, elevated, and profound responsibility for the natural world. This means that caring for the environment, actively combating climate change, promoting biodiversity, and ensuring the humane and ethical treatment of animals are not merely secular or cultural concerns but deeply biblical and theological imperatives. As God's appointed stewards, we are called to manage the earth's finite resources wisely, protect its delicate ecosystems, and treat all living creatures with respect and compassion, recognizing their inherent value as integral parts of God's magnificent creation. Our actions toward the non-human world are, therefore, a direct reflection of our obedience, reverence, and love for the Creator.
CHRIST-CENTERED FULFILLMENT
While Psalms 8:7 articulates humanity's divinely delegated dominion over creation, the New Testament profoundly reveals that this mandate finds its ultimate, perfect, and redemptive fulfillment in the person of Jesus Christ. The author of Hebrews explicitly applies Psalm 8 to Jesus, observing that while humanity, due to the Fall and sin, initially failed to fully exercise this intended dominion, God's sovereign plan was always for "all things" to be put "in subjection under his feet" through Christ. Jesus, as the perfect Man, the Last Adam, and the eternal Son of God, is the true and ultimate Lord over all creation. He is the one through whom all things were created, and in whom all things hold together, for He is the image of the invisible God, the firstborn of all creation. His triumphant resurrection and glorious ascension demonstrate His cosmic authority and universal Lordship, for God "put all things under his feet and gave him as head over all things to the church." Thus, the dominion spoken of in Psalms 8:7 is not merely a historical command but a profound prophetic anticipation of Christ's universal Lordship, under whom all creation will ultimately be reconciled, redeemed, and perfectly restored, ushering in a new heavens and new earth where righteousness eternally dwells.