Psalm 8

Introduction.—This psalm is the first of the nature psalms (see Ps. 19, 29, 104, etc.), and is a revelation of God’s majesty in nature and in human life. This Song of the Starry Night, as the poem has appropriately been termed, is witness to the fact that the Hebrew poet did not see nature as an end in itself, but always looked beyond nature to nature’s God. The psalm has also been called A Psalm in Praise of the Dignity of Man. In it the poet stands under the open canopy of the moonlit and star-studded sky, awe-struck by his contemplation of God’s handiwork in nature. In the presence of all this vastness, there comes upon him a sudden realization of the insignificance of puny man. No sooner, however, is this feeling entertained than it is swallowed up in his consciousness of the true dignity of man, who is God’s representative on earth, in nature a little less than divine, with all things put in subjection under his feet. No wonder that the psalmist, thus impressed by the dignified position that man holds in the universe, should extol the excellence of his Creator. Ps. 8 exhibits a charming literary figure that has been called the “envelope structure,” in which the opening thought is repeated or concluded at the end of the poem (vs. 1, 9; cf. Ps. 103 and 104), the intervening verses to be interpreted in the light of this enveloping thought.

Although the circumstances of composition are not known, it is not hard to imagine that David wrote this exquisite lyric during one of those nights of his early shepherd life when, alone with his sheep, he looked up into the starry sky and felt the dignity of kinship with his Maker; or that, later in life, he composed it in recollection of the ecstasy of such early experiences.

On the superscription see pp. 616, 629.

1. O Lord. Heb. Yahweh, the divine name. ХElohim (God) and ХAdonai (Lord) are titles, not names (see Vol. I, pp. 171, 172).

Lord. Heb.ХAdonai, “master,” “ruler” (see Vol. I, p. 173). A combination of the two forms designates Yahweh as the rightful master of His creatures.

Name. See on Ps. 7:17. The first half of this verse is repeated as v. 9 at the close of the psalm.

All the earth. The psalmist addresses God, not as a national deity, but as Lord of the universe. Speaking in the name of the people, associating himself with his brethren, he says “our” instead of “my” (see Matt. 6:9). The individual is forgotten in contemplation of God’s majesty in the heavens.

Hast set. Heb. tanah, the exact meaning of which is uncertain. Some have suggested the meaning “to recount.” The RSV translation “chanted” cannot be obtained from the Hebrew as it stands. The LXX reads “was exalted.” The idea seems to be that God’s glory is extolled by the heavenly beings. Why then should not mortals sing God’s praise as they contemplate the majesty of His created works?

2. Babes. From the Heb. Фolel, “child,” referring here to a boy or child, or one like a child.

Sucklings. From the Heb. yoneq, “suckling child,” or, “one like an unweaned babe.”

Ordained strength. God has used as instruments of His power those who are otherwise as feeble as little children and babies. Through them He has shown His power in stilling “the enemy and the avenger.”

Still. Heb. shabath, “to rest,” from which our word “sabbath” is derived. The form used here means “to cause to rest,” “to desist.” The enemy is caused to desist from his plans.

Jesus quoted this passage (Matt. 21:16) to vindicate the hosannas of the children in the Temple against the objections of the scribes and Pharisees. Some interpreters see in this verse the key to the whole psalm. In their opinion, the sense is that puny little man is the babe of creation, yet God has given him strength to rule the world of which he is such an insignificant part, and thus conferred upon him dignity and honor far beyond that of the rest of the creation which He governs.

3. The moon and the stars. This psalm is the outgrowth of the psalmist’s contemplation of the sky at night. The moon and the stars shine out. There is no mention of the sun. It is probable that gazing upon the starlit sky at night produces in the heart of man greater awe and wonder than looking up into the sunlit heavens, when the sights and sounds of earth distract from the singleness of contemplation.

4. What is man? “Man” is from the Heb. Хenosh, which designates man in his frailty and weakness. When one stands in the presence of the vastness, the mystery, the glory of the heavens as seen at night, and begins to reflect upon the infinity of space and the countlessness of the heavenly bodies, he must feel that man is an insignificantly small dot in the universe. If this is the reaction of ordinary unschooled mortals, how much truer must it be of the one who looks upon the heavens with the aid of the modern telescope, in the light of the steadily unfolding knowledge of modern astronomy.

Son of man. Heb. benРХadam, probably emphasizing man’s earthly nature as formed from the ground (see on Gen. 1:26; 2:7).

Visitest. Heb. paqad, a word describing not only the act of visiting but also what the visitor accomplishes by his visit. Hence here the word indicates God’s care of the human being, His favor and attention shown toward man (see Gen. 21:1). Why should the infinite God, who has a universe of worlds to claim His attention, be “mindful” of finite man? Why should He honor man by making him viceroy of the earth? Only in the realization of the worth of a human soul created in God’s likeness can one answer these questions. This realization comes only in appreciation of the Saviour’s death on the cross. “The worth of man is known only by going to Calvary. In the mystery of the cross of Christ we can place an estimate upon man” (2T 634, 635).

Important as the revelation of God in external nature may be, the revelation of God in human life is more important. Size and extent are no criteria of value. It has been said that the eye and brain that see the physical heavens are more wonderful than the heavens that are seen through the most powerful telescope.

5. Than the angels. Heb. meХelohim, literally, “than God.” The Targums, the LXX, the Syriac, and the quotation of this verse in Heb. 2:7 read “angels” instead of “God.” However, the Greek versions of Aquila, Symmachus, and Theodotion, as well as the Vulgate, retain the translation “God.” It has been supposed that ХElohim may be applied to men or angels (see Ex. 21:6; Ps. 82:1; Vol. I, p. 171). Gesenius renders the text: “Thou hast caused him to want but little of God,” that is, “thou hast made him but little lower than God” (see Gen. 1:26). Whether we read “than the angels” (see GC 511) or “than God,” man is shown to be on a much higher level than the animal kingdom, because of his kinship with God. Nevertheless, at his best, finite man is far inferior to the infinite God. See further on Heb. 2:7.

Glory and honour. As king and ruler of the earth, man partakes of the attributes of God (see Ps. 29:1; 104:1; 145:5), who is king of the universe.

6. Dominion. See Gen. 1:26, 28. Man is an earthly king, with a territory and subjects. This dominion, given him at creation, has never been entirely lost. However, Satan has temporarily usurped dominion and will surrender it only when compelled to do so at the end of time (see Rev. 11:15; cf. Dan. 7:13, 14, 18, 22, 27).

All things. These are explained in vs. 7, 8 (see Gen. 1). Paul extends the meaning of “all things” so as to show that once again, through the victory of Jesus Christ, man will regain the dominion he had lost (Heb. 2:6–18). Through Christ man is capable of mastery over himself, over the lower orders of creation, and over his fellows, in mutual subjection to the dominion of Christ.

7. Sheep and oxen. Flocks and herds, subservient as beasts of burden and farm animals (Gen. 1:26).

Beasts of the field. Animals that roam at large; many of our present-day domestic animals were at one time wild. Their subduing and taming by the power of man is significant evidence that God has placed “all things under his feet.”

8. Fowl. See Gen. 1:26; 9:2.

Fish. See Gen. 1:26; 9:2.

Paths of the seas. A study of oceanography reveals contours of the ocean’s floor that are suggestive highways for the creatures of the sea to traverse.

9. How excellent! The statement of v. 1 is repeated. Contemplation of God’s majesty and man’s dignity as His representative leads to adoration. Verses 1, 9 together form the two parts of a poetic structure that has been called an envelope because it envelops the intervening thought. Verses 2–8 illustrate the sentiment expressed in vs. 1, 9.

Ellen G. White comments

3 ML 39; 2T 580

3, 4 3T 377

5 GC 511; 3T 50, 568; 4T 416

5, 6 PP 50

6 CS 17

6–8PP 45

9 3T 377