Psalm 8:4 Komentář

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 honourably. It begins and ends with the same acknowledgment of the transcendent excellency of God's name. It is proposed for proof (Psa 8:1) that God's name is excellent in all the earth, and then it is repeated as proved (with a "quod erat demonstrandum" - which was to be demonstrated) in the last verse. For the proof of God's glory the psalmist gives instances of his goodness to man; for God's goodness is his glory. God is to be glorified, I. For making known himself and his great name to us (Psa 8:1). II. For making use of the weakest of the children of men, by them to serve his own purposes (Psa 8:2). III. For making even the heavenly bodies useful to man (Psa 8:3, Psa 8:4). IV. For making him to have dominion over the creatures in this lower world, and thereby placing him but little lower then the angels (Psa 8:5-8). This psalm is, in the New Testament, applied to Christ and the work of our redemption which he wrought out; the honour given by the children of men to him (Psa 8:2, compared with Mat 21:16) and the honour put upon the children of men by him, both in his humiliation, when he was made a little lower then the angels, and in his exaltation, when he was crowned with glory and honour. Compare Psa 8:5, Psa 8:6, with Heb 2:6-8; Co1 15:27. When we are observing the glory of God in the kingdom of nature and providence we should be led by that, and through that, to the contemplation of his glory in the kingdom of grace. To the chief musician upon Gittith. A psalm of David.

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 house of Obededom the Gittite; and that it was delivered to him and his sons, as others were to Asaph, to Jeduthun, to the sons of Korah, &c. (l). But against this lies a strong objection, that Obededom and his sons were porters, and not singers, Ch1 26:4; and for the same reason "gittith" cannot be the name of a musical instrument which was kept in his family, and presided over by them (m). Some are of opinion this word had its name from Gath; and that this psalm was wrote by David when he was there (y); or that it is the name of a musical instrument invented and made there, and which was brought from thence (z): And so the Targum paraphrases it; "upon the harp which was brought from Gath.'' A word like this signifies "winepresses": and hence the Septuagint, Vulgate Latin, and Ethiopic versions, render it "for the winepresses": which Theodoret interprets of churches, where Christ the true vine is gathered by believers, and they prepare the mystic wine. Some think (a) the psalms which bear this name were composed for the feast of tabernacles: when, having got in their vintage, they filled their presses, and squeezed their grapes, and therefore gave thanks; it was usual, even with the Heathens (b), to make use of the harp, and other instruments of music, at the gathering of the grapes to be squeezed and pressed. Some of the Jewish writers (d) apply it to the times of Edom's destruction, who was to be trodden down as in a winepress, foretold in Isa 63:1; and others interpret it of the times of Gog and Magog, when the prophecy in Joe 3:13; shall be fulfilled (d) and some have thought this psalm to be a song of praise, like one of those sung by them that tread in the winepress; the time of vintage being a time of joy. The ancient Christian writers explain it of the sufferings of Christ, when he trod the winepress of his Father's wrath. But the word "gittith" is either the first word of some song, as Aben Ezra thinks; or the name of the tune, as Kimchi; or rather of the musical instrument to which this psalm was set and sung. Though the author of the epistle to the Hebrews, Heb 2:6; citing some passages from this psalm, only says, "one in a certain place testified"; without mentioning either the number of the psalm, or the name of the writer; yet it is certain that David was the penman of it: and both from the testimony of that writer, and from a citation of Christ himself, it is evident that the subject of this psalm is the Messiah, and that it belongs to his times; see Heb 2:6. So the Syriac scholiast; "the eighth psalm is concerning Christ our Redeemer.'' (l) Aben Ezra in loc. (m) R. Moses apud ibid. (y) Ben Melech in loc. vide Kimchi ibid. (z) Jarchi in loc. (a) Vide Godwin. Synops. Antiqu. Heb. l. 2. s. 1. c. G. (b) Phurnutus de Natura Deorum, p. 84. (d) Rabbini apud Jarchium in loc. (d) Midrash Tillim apud Viccars. in loc.

What is man, that thou art mindful of him?.... That is, the psalmist, while he was considering the greatness and glory of the celestial bodies, thought this within himself, and so expressed it; which is to be understood, not of man in general, nor of Adam in a state of innocence; he could not be called "Enosh", the word here used, which signifies a frail, weak, sickly mortal man; nor could he with any propriety be said to be the son of man, as in the following clause: nor of fallen man, or of Adam's posterity, descending from him by ordinary generation; for all things are not put in subjection to them, as is hereafter said of man: but this is to be understood of the man Christ Jesus, as it is interpreted in Heb 2:6; or of that individual of human nature which Christ assumed. The name of Enosh well agrees with him, who was a man of no note and esteem among men, a worm and no man, a man of sorrows and acquainted with griefs, encompassed with infirmities, and was subject to death, and did die. Now it was a marvellous thing that God should be mindful of that individual of human nature; that he should prepare it in his council and covenant; that among the vast numbers of individuals which it came up in his infinite mind to create, he should choose this, to exalt it, and appoint it to union with his own Son, and take that delight in it he did; that when it was formed by his Spirit, he should anoint it with the oil of gladness above his fellows; that he should take such providential care of it, and so often and so strongly express his affection for it; that he should regard it, and support it under sufferings; and when in the grave, did not leave it, nor suffer it to see corruption; but raised it from the dead, and gave it glory, and exalted it at his own right hand; and the son of man, that thou visitest him? The name of "the son of man" is the name of the Messiah, in Psa 80:17; and is often given to Christ, and used by him of himself in the New Testament. And this visiting of him is not to be understood in a way of wrath, though he was so visited by God, when he bore the chastisements of his people; but in a way of favour, by bestowing upon him without measure the gifts and graces of his Spirit; by affording him his gracious presence, and tilling him with spiritual peace and joy.

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.

"What is man, that You are mindful of him? Or the son of man, that You visit him?" [Psalm 8:4]. It may be asked, what distinction there is between man and son of man. For if there were none, it would not be expressed thus, "man, or son of man," disjunctively. For if it were written thus, "What is man, that You are mindful of him, and son of man, that You visit him?" it might appear to be a repetition of the word "man." But now when the expression is, "man or son of-man," a distinction is more clearly intimated. This is certainly to be remembered, that every son of man is a man; although every man cannot be taken to be a son of man. Adam, for instance, was a man, but not a son of man. Wherefore we may from hence consider and distinguish what is the difference in this place between man and son of man; namely, that they who bear the image of the earthy man, who is not a son of man, should be signified by the name of men; but that they who bear the image of the heavenly Man, [1 Corinthians 15:49] should be rather called sons of men; for the former again is called the old man and the latter the new; but the new is born of the old, since spiritual regeneration is begun by a change of an earthy, and worldly life; and therefore the latter is called son of man. "Man" then in this place is earthy, but "son of man" heavenly; and the former is far removed from God, but the latter present with God; and therefore is He mindful of the former, as in far distance from Him; but the latter He visits, with whom being present He enlightens him with His countenance. For "salvation is far from sinners;" and, "The light of Your countenance has been stamped upon us, O Lord." So in another Psalm he says, that men in conjunction with beasts are made whole together with these beasts, not by any present inward illumination, but by the multiplication of the mercy of God, whereby His goodness reaches even to the lowest things; for the wholeness of carnal men is carnal, as of the beasts; but separating the sons of men from those whom being men he joined with cattle, he proclaims that they are made blessed, after a far more exalted method, by the enlightening of the truth itself, and by a certain inundation of the fountain of life. For he speaks thus: "Men and beasts You will make whole, O Lord, as Your mercy has been multiplied, O God. But the sons of men shall put their trust in the covering of Your wings. They shall be inebriated with the richness of Your house, and of the torrent of Your pleasures You shall make them drink. For with You is the fountain of life, and in Your light shall we see light. Extend Your mercy to them that know You." Through the multiplication of mercy then He is mindful of man, as of beasts; for that multiplied mercy reaches even to them that are afar off; but He visits the son of man, over whom, placed under the covering of His wings, He extends mercy, and in His light gives light, and makes him drink of His pleasures, and inebriates him with the richness of His house, to forget the sorrows and the wanderings of his former conversation. This son of man, that is, the new man, the repentance of the old man begets with pain and tears. He, though new, is nevertheless called yet carnal, while he is fed with milk; "I would not speak unto you as unto spiritual, but as unto carnal," says the Apostle. And to show that they were already regenerate, he says, "As unto babes in Christ, I have given you milk to drink, not meat." And when he relapses, as often happens, to the old life, he hears in reproof that he is a man; "Are ye not men," he says, "and walk as men?"

"What." Above the Psalmist marveled at the excellence of the divine majesty; and now he commemorates two benefits divinely bestowed upon men. Second, from this he concludes the Psalm in praise, at "Lord, our Lord," etc. Concerning the first he does three things. First he shows the clemency of God toward men by comparison with those things which are above men. Second, by comparison with the first man, at "with glory and honor." Third, by comparison with those things which are below man, at "and you have set him." Above man there is a twofold nature: namely, the divine and the angelic. First therefore he sets forth the benefits by comparison with God. Second, by comparison with the angels, at "you have diminished him." First let it be explained as it pertains to natural benefits. Second, as to gratuitous gifts. And according to the first mode and concerning it he does two things. First he sets forth God's special care for man. Second, the special familiarity, at "or the son of man." It is wonderful that someone great should be joined to someone small by a special familiarity: and therefore the Psalmist first commemorates the smallness of man from his condition: "What is man," so small a thing? Job 14: "Man born of woman"; and 25: "Man is rottenness, and the son of man is a worm." Second, as to his origin: because he is also lowly: Job 14: "Who can make clean what was conceived of unclean seed?"; and 10: "Did you not, like milk," etc. And therefore he says, "or the son of man?" But to this one so small, so lowly, he says that he does two things: namely, that he is mindful of him, and that he visits him. The first pertains to care. The second to special familiarity. And this is the manner of speaking: as if some craftsman had made great things, and among them one very small thing, namely a needle, and when he made the needle he showed that he had knowledge of it. But that in the arrangement of his works he should care about the needle would be very wonderful; and therefore he says, "What is man, that among your great creatures you are mindful of him?" Sir. 16: "Do not say, I shall be hidden from God," etc. "and what is a soul," etc. Because on account of its smallness God does not forget you. But what is so great about this? For God has care of all things: Wis. 12: "For there is no other than you, whose care is for all." It must be said that he has a special care for man, namely that in the judgment his acts are rewarded: Job 14: "Do you think it fitting to open your eyes upon such a one," etc. Likewise he not only has care for man, but has familiarity with him; and this is what he says, "that you visit him." Only rational nature is capable of God, by knowing and loving him. Insofar therefore as God becomes present to us through love or knowledge, he visits us: Job 10: "Your visitation has preserved," etc. So therefore the clemency of God is great in the comparison of man to God. These can also be referred to the benefits of grace: and then in these all the mysteries of Christ are enumerated. First, of the incarnation: "What is man?" He touches on two things: namely, the cause of the incarnation, and the incarnation itself: and he says, "What is man?" For God seemed to have forgotten man when he expelled him from Paradise: he remembers man of this kind when he is brought back to that of Ps. 105: "Remember us, O Lord." And so the incarnation follows: because he "visits"; and therefore he says "or the son of man," etc. Because although he visited the whole human race, he especially visited that man assumed into the unity of the hypostasis: Heb. 2: "He never took hold of angels, but of the seed of Abraham."

Upon [or according to the] Gittith, probably means that the musical performance was directed to be according to a tune of that name; which, derived from Gath, a "wine-press," denotes a tune (used in connection with gathering the vintage) of a joyous character. All the Psalms to which this term is prefixed [Psa 8:1; Psa 81:1; Psa 84:1] are of such a character. The Psalmist gives vent to his admiration of God's manifested perfections, by celebrating His condescending and beneficent providence to man as evinced by the position of the race, as originally created and assigned a dominion over the works of His hands. (Psa 8:1-9) thy name--perfections (Psa 5:11; Psa 7:17). who hast set--literally, "which set Thou Thy glory," &c., or "which glory of Thine set Thou," &c., that is, make it more conspicuous as if earth were too small a theater for its display. A similar exposition suits the usual rendering.

man--literally, "frail man," an allusion to his essential infirmity. son of man--only varies the form of speech. visitest--in favor (Psa 65:10). This favor is now more fully illustrated.