From the lips of babes and infants you have established strength, because of your adversaries, that you might silence the enemy and the avenger.
Parallel Translations
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From the lips of babes and infants you have established strength, because of your adversaries, that you might silence the enemy and the avenger.
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Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.
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(8-3) Out of the mouth of babes and sucklings hast Thou founded strength, because of Thine adversaries; that Thou mightest still the enemy and the avenger.
Cross-references (18)
Passages linked to Psalms 8:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 21:16 and said to him, “Do you hear what these are saying?” Jesus said to them, “Yes. Did you never read, ‘Out of the mouth of babes and nursing babies you have perfected praise?’ ”
- 2 Corinthians 12:9-10 He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me. Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ’s sake. For when I am weak, then am I strong.
- Isaiah 40:31 but those who wait for Yahweh will renew their strength. They will mount up with wings like eagles. They will run, and not be weary. They will walk, and not faint.
- Psalms 46:10 “Be still, and know that I am God. I will be exalted among the nations. I will be exalted in the earth.”
- 1 Corinthians 1:27 but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he might put to shame the things that are strong.
- Matthew 11:25 At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants.
- Luke 10:21 In that same hour Jesus rejoiced in the Holy Spirit, and said, “I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight.”
- Psalms 44:16 at the taunt of one who reproaches and verbally abuses, because of the enemy and the avenger.
- Psalms 84:5-7 Blessed are those whose strength is in you, who have set their hearts on a pilgrimage. Passing through the valley of Weeping, they make it a place of springs. Yes, the autumn rain covers it with blessings. They go from strength to strength. Every one of them appears before God in Zion.
- Exodus 15:16 Terror and dread falls on them. By the greatness of your arm they are as still as a stone, until your people pass over, Yahweh, until the people you have purchased pass over.
- Isaiah 37:36-38 Then Yahweh’s angel went out and struck one hundred and eighty-five thousand men in the camp of the Assyrians. When men arose early in the morning, behold, these were all dead bodies. So Sennacherib king of Assyria departed, went away, returned to Nineveh, and stayed there. As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer his sons struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place.
- Exodus 11:7 But against any of the children of Israel a dog won’t even bark or move its tongue, against man or animal, that you may know that Yahweh makes a distinction between the Egyptians and Israel.
- Joshua 2:9-11 She said to the men, “I know that Yahweh has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you. For we have heard how Yahweh dried up the water of the Red Sea before you, when you came out of Egypt; and what you did to the two kings of the Amorites, who were beyond the Jordan, to Sihon and to Og, whom you utterly destroyed. As soon as we had heard it, our hearts melted, and there wasn’t any more spirit in any man, because of you: for Yahweh your God, he is God in heaven above, and on earth beneath.
- 1 Samuel 2:9 He will keep the feet of his holy ones, but the wicked will be put to silence in darkness; for no man will prevail by strength.
- Isaiah 37:20-29 Now therefore, Yahweh our God, save us from his hand, that all the kingdoms of the earth may know that you are Yahweh, even you only.” Then Isaiah the son of Amoz sent to Hezekiah, saying, “Yahweh, the God of Israel says, ‘Because you have prayed to me against Sennacherib king of Assyria, this is the word which Yahweh has spoken concerning him. The virgin daughter of Zion has despised you and ridiculed you. The daughter of Jerusalem has shaken her head at you. Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel. By your servants, you have defied the Lord, and have said, “With the multitude of my chariots I have come up to the height of the mountains, to the innermost parts of Lebanon. I will cut down its tall cedars and its choice cypress trees. I will enter into its farthest height, the forest of its fruitful field. I have dug and drunk water, and with the sole of my feet I will dry up all the rivers of Egypt.” “ ‘Have you not heard how I have done it long ago, and formed it in ancient times? Now I have brought it to pass, that it should be yours to destroy fortified cities, turning them into ruinous heaps. Therefore their inhabitants had little power. They were dismayed and confounded. They were like the grass of the field, and like the green herb, like the grass on the housetops, and like a field before its crop has grown. But I know your sitting down, your going out, your coming in, and your raging against me. Because of your raging against me, and because your arrogance has come up into my ears, therefore I will put my hook in your nose and my bridle in your lips, and I will turn you back by the way by which you came.
- Amos 5:9 who brings sudden destruction on the strong, so that destruction comes on the fortress.
- Habakkuk 2:20 But Yahweh is in his holy temple. Let all the earth be silent before him!”
- Psalms 4:4 Stand in awe, and don’t sin. Search your own heart on your bed, and be still.
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Explain this verse (17 sources)
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John Calvin 1540 · Public Domain He now enters upon the proof of the subject…
He now enters upon the proof of the subject which he had undertaken to discourse upon, The doctrine proposed to be illustrated in this psalm is the excellence of God’s name, or his power, goodness, and other perfections, as manifested in his providence and government of the world; and this the Psalmist states in the first verse. He then proceeds to establish and illustrate this doctrine: 1. From the case of infants; 2. From the starry heavens; and, 3. From God’s being mindful of man, and visiting him, notwithstanding his unworthiness, sinfulness, and misery.
“Qui voudroyent que son nom fust totalement aboli de la memoire des hommes.” — Fr. “Who would wish that his name were totally extinguished from the memory of men.”
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The opinion of some, who think that מפי, mephi, out of the mouth, signifies כפי, kephi, in the mouth, cannot be admitted, because it improperly weakens the emphasis which David meant to give to his language and discourse. The meaning, therefore, is, that God, in order to commend his providence, has no need of the powerful eloquence of rhetoricians, “Que Dieu, pour magnifier et exalter sa providence, n’a pas besoin de la rhetorique et eloquence de grans orateurs.” — Fr. “That God, in order to magnify and exalt his providence, has no need of the rhetoric and eloquence of great orators.”
“Et desconfire toute l’armee des meschans contempteurs de Dieu, et gens adonnez a impiete.” — Fr.
“Comme les poetes ont dit anciennement des geans.” — Fr.
Since, therefore, these monsters, “Cyclopes.” — Latin version. “Ces monstres.” — French version.
“Et crainte de Dieu.” — Fr.
“Leur orgueil intolerable.” — Fr.
“Comme si le prophete fust dit que Dieu se sert des bouches des petis enfans, comme d’une puissante armee et bien duite a la guerre et qu’elles luy suffisent pour destruire et exterminer les meschans.” — Fr. “As if the prophet had said, God makes use of the mouths of little children as of a powerful and well-fitted army, and these suffice him to destroy and exterminate the wicked.”
To put to flight. Interpreters differ with respect to the word השבית, hashebith. It properly signifies, to cause to cease; for it is in the conjugation Hiphil of the neuter verb שבת, shabath, which signifies to cease. But it is often taken metaphorically for to destroy, or to reduce to nothing, because destruction or death brings to an end. Others translate it, that thou mayest restrain, as if David meant that they were put to silence, so that they desisted from cursing or reviling God. As, however, there is here a beautiful allusion to a hostile combat, as I have a little before explained, I have preferred the military phrase, to put to flight. But it is asked, How does God put to flight his enemies, who, by their impious slanders and detractions, do not cease to strike at, and violently to rush forward to oppose all the proofs of a Divine Providence which daily manifest themselves? “Lesquels par leurs mesdisances et detractions plenes de sacrilege ne cessent de heurter et choquer impetueusement encontre tout ce en quoy la providence de Dieu se manifeste journellement.” — Fr.
“De douceur et benignite.” — Fr.
I have now discharged the duty of a faithful interpreter in opening up the mind of the prophet. There is only one difficulty remaining, which is this, that Christ (Matthew 21:16) seems to put upon this passage a different meaning, when he applies it to children ten years old. But this difficulty is easily removed. Christ reasons from the greater to the less in this manner; If God has appointed children even in infancy the vindicators of his glory, there is no absurdity in his making them the instruments of showing forth his praise by their tongues after they have arrived at the age of seven years and upwards.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Though the wicked would hide God’s praises, yet the…
Though the wicked would hide God’s praises, yet the very babes are sufficient witnesses of the same.
Or, established.
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Or, confound.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 8:2 Out of the mouth of babes and…
Psa 8:2 Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.
Ver. 2. Out of the mouth of babes and sucklings] For whom God hath filled two bottles of milk against they come into the world; and in whose birth sustenance, and wonderful protection (for Puerilitas est periculorum pelagus), but especially in their holy and religious education, much of God’s providence, power, and goodness is clearly seen and set forth to the conviction of the vilest atheists. So that, besides the earth and the heavens, we have very infants preachers of God’s praises, and more effectual orators than ever were Isocrates, Demosthenes, Pericles, &c.; so our Saviour understands it, Mat 21:9, where the children sang hosanna when the Pharisees were silent. It is sometimes seen, that
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Ipsa Deo blandos fundant cunabula flores.
John Baptist sprang in the womb for joy of Jesus. Jerome writeth of Paula, that noble matron, that she rejoiced in nothing more than this, That she heard her niece Paula sing Hallelujah in her cradle, In cunis balbutienti lingua Halleluiah cantare (Hier.). Bellarmine tells us, out of Theodoret, that the children of Samosatena, playing with at tennis in the midst of the market, did solemnly cast it into the fire, because it had but touched the foot of the ass whereon Lucius the heretical bishop rode. The children of Merindal so posed and answered one another, in matters of religion, before the persecuting bishop of Cavaillon, that a religious man that stood by said unto the bishop, I must needs confess that I have often been at the disputation of the doctors in Sorbon, but yet I never learned so much as I have done by hearing these young children (Acts and Mon. fol. 865). When Mr Blecter, the bishop’s chaplain, told Mr Wiseheart, the Scotch martyr, that he had a devil in him, and the spirit of error; a child that stood by answered him, saying, A devil cannot speak such words as yonder man speaketh. At the burning of John Laurence at Colchester, as he was sitting in the fire (for stand he could not, he had been so hardly used in the prison), the young children came about the fire, and cried, Lord, strengthen thy servant, and keep thy promise. Here was strength out of the mouths of little ones, taught early to speak the language of Canaan. Sed vae, vae parentibus illis (saith Polanus on the text), But woe, woe to those parents who make their children (whom God would have to be witnesses of his majesty) witnesses of their impiety, pride, and vanity.
That thou mightest still the enemy and the avenger] i.e. Silence atheists and persecutors.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Babes and sucklings; either,
Babes and sucklings; either,
1. Properly such; for there is much of God’s glory seen in infants, in their conception and strange progress from small and contemptible beginnings, in their preservation and nourishment in the dark cell of the womb, in their bringing forth and bringing up, in providing breasts and milk for them, and keeping them from innumerable dangers, from which they are utterly unable to keep themselves. But this, though it sets forth God’s praise, yet how it stills the enemy and avenger seems not clear. Or rather,
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2. Metaphorically so called, babes not so much in age and years, as in disposition and condition; weak, and foolish, and contemptible, and harmless persons, who are very frequently called babes or children, as 2Ch 13:7; Pro 1:4; Ecc 10:6; Isa 3:4; Mat 18:3; Eph 4:14, &c. For such are very unfit to grapple with an enemy; and therefore when such persons conquer the most powerful and malicious enemies, it must needs exceedingly confound and silence them, and mightily advance the glory of God; as indeed it did, when such mean and obscure persons as the apostles, and ministers, and disciples of Christ were, did maintain and propagate the gospel in spite of all the wit, and power, and rage of their enemies. See 1Co 1:25,27-29. And of such babes as these Christ himself expounds this place, Mat 21:16; of which more, God willing, upon that place.
Hast thou ordained strength; or, thou hast founded (or confirmed, or established, or firmly settled, or fitted, or perfected, as it is rendered by the LXX. and vulgar Latin here, and by St. Matthew, Mat 21:16, i.e. perfectly or firmly settled) strength; by which he seems to understand either,
1. The celebration or praise of his strength or power, by comparing this with Mat 21:16; where it is rendered praise. So it is only a metonymy of the adjunct, which is most frequent in Scripture and all authors. And so the word strength seems to be taken Psa 29:1; 96:7. Or,
2. A strong and mighty kingdom; the abstract being put for the concrete, than which nothing is more frequent; even the kingdom of Christ, or his gospel, which is oft called the arm or power of God, as Psa 110:2; Isa 53:1; 1Co 1:18,24. And this kingdom being an everlasting, and invincible, and all conquering kingdom, Dan 2:44, it is no wonder it is here called strength. And this gospel or kingdom is here said to be founded or established, not by the hands or valiant actions of men of might, as other kingdoms are; but merely by the mouths of babes, &c., i.e. by the words and discourses of Christ’s apostles and disciples; which is justly observed and celebrated here as a wonderful work of God.
That thou mightest still, i.e. silence, and confound, and conquer, either by convincing and converting them, or by destroying them.
The enemy; the enemies of God and of his people, the devil, the head of them, whose kingdom and power is abolished by this means, and all men who fight under his banner against God and Christ and his members. The avenger; which title most truly and fitly agrees, first to the devil, who being sentenced by God to eternal flames, and conquered and tormented by Christ, maketh it his great business to revenge himself, which because he cannot do upon God and Christ, he endeavours to do it upon their servants and children; and next to all these men who are his vassals and espouse his quarrel; who also are provoked, and conceive, though falsely, that they are injured by the gospel, and by the preachers, professors, and practisers of it, and therefore seek to revenge themselves of them; whereof we have an eminent instance, Rev 11:10. Compare Heb 11:37.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Out of the mouths of babes and sucklings,.... Not…
Out of the mouths of babes and sucklings,.... Not literally such, though the Jewish writers (e) generally so understand it; as do some Christian interpreters, who explain it of the wonderful formation, nourishment, and growth of infants; and of the marvellous care of God in providing the breast for them; in filling it with milk, and teaching them to suck; which, being observed by men, occasion praise to God, to the confusion of atheists and infidels. But this is no other than what is common to brute creatures: rather the words are to be understood in a figurative sense. So Jarchi applies them to the priests and Levites in the temple: but it is best to interpret them of the apostles and first preachers of the Gospel; and of such who received it and professed it; who were in their own eyes, and in the eyes of the world, as babes and sucklings, Mat 11:25;
hast thou ordained strength: by which is meant the Gospel, the rod of Christ's strength, and the power of God unto salvation; and which being made useful for the conversion of souls, is the cause of much praise and thanksgiving to God: this, by the mouths and means of the apostles and first ministers of the word, God ordained, or "founded" (f), settled and established in the world, notwithstanding all the opposition made unto it; so that the gates of hell cannot prevail against it, to root it out of the world; but it will continue the everlasting Gospel;
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because of thine enemies: either for the sake of subduing them, and bringing them to the obedience of Christ, that is, the elect of God, who are before conversion enemies to God and Christ; or rather for the sake of confounding the implacable enemies of God and Christ, and of the cause and interest of religion. In order to which God has made choice of instruments the most mean and despicable, Co1 1:26; and God's end in this more particularly is expressed in the following clause;
that thou mightest still the enemy and the avenger; Satan, the enemy of mankind, the adversary of Christ personal and mystical, who is filled with envy, wrath, and malice, against Christ and his people; him, by the, means of the Gospel and the ministry of it, God has "caused to cease" (g), as the word may be rendered; not as to his being, but as to his power and authority, in the Gentile world; out of which, to his great mortification, he was cast, by the mouth and ministry of babes and sucklings. These words are applied by Christ to the children in the temple, crying Hosanna to the son of David, out of whose mouths God perfected the praise of the Messiah; and by which, and Christ's defence of them, the Scribes and Pharisees, the mortal enemies of Christ, and who wanted to revenge themselves on him, were silenced and stilled, Mat 21:15.
(e) Aben Ezra & R. Moses in ibid. Kimchi, Obadiah Gaon, & Ben Melech in loc. (f) "fundasti", Pagninus, Montanus, Piscator, Cocceius, so the Targum; "fundatam disposuisti", Junius & Tremellius, Rivetus. (g) "ad eessare faciendum", Montanus, Vatablus, Piscator; "ut facias cessare", Gejerus; so Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Babes - Weak and foolish, and contemptible persons, who…
Babes - Weak and foolish, and contemptible persons, who are frequently called babes or children. Such are very unfit to grapple with an enemy: and therefore when such persons conquer the most powerful and malicious enemies, it must needs confound them, and advance the glory of God: as indeed it did, when such mean persons as the apostles, and disciples of Christ, maintained and propagated the gospel, in spite of all the wit, power, and rage of their enemies. Ordained - Perfectly or firmly settled strength; that is, the praise of his strength or power, Matt. xxi, 16, it is rendered praise. Still - Silence and confound them. Avenger - The devil, and all who are his vassals and espouse his quarrel.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. Out of the mouth of babes and…
Verse 2. Out of the mouth of babes and sucklings] We have seen how our Lord applied this passage to the Jewish children, who, seeing his miracles, cried out in the temple, "Hosanna to the Son of David!" Mt 21:16. And we have seen how the enemy and the avenger-the chief priests and the scribes-were offended because of these things; and as the Psalm wholly concerns Jesus Christ, it is most probable that in this act of the Jewish children the prophecy had its primary fulfilment; and was left to the Jews as a witness and a sign of the Messiah, which they should have acknowledged when our Lord directed their attention to it.
There is also a very obvious sense in which the mouths of babes and sucklings show forth the praises of God; viz., the means by which they derive their first nourishment. In order to extract the milk from the breasts of their mothers, they are obliged to empty their own mouths entirely of air, that the eternal air, pressing on the breast, may force the milk through its proper canals into the mouth of the child, where there is no resistance, the child having extracted all air from its own mouth which in this case resembles a perfectly exhausted receiver on the plate of an airpump; and the action of sucking is performed on the same principle that the receiver is exhausted by the working of the airpump. Of this curious pneumatic action the child is capable the moment it breathes; and, its strength considered, performs it as perfectly the first hour as it does in any other period of its childhood or infancy. What does all this argue? Why instinct. And pray what is instinct? You cannot tell. But here is an operation by which the pure Boylean vacuum is made; and this by an infant without any previous teaching! Do you suppose that this is an easy operation, and that it requires little skill? You are mistaken. You have done this yourself while an infant, under the sole guidance of God. Can you do it now? You are startled! Shall I tell you what appears to you a secret? There is not one in ten thousand adults, who have had their first nourishment from the breasts of their mothers who can perform the same operation again! And those who have had occasion to practise it have found great difficulty to learn that art which, in the first moment of their birth, they performed to perfection! Here is the finger of God; and here, out of the mouths of babes and sucklings, he has ordained such a strength of evidence and argument in favour of his being, his providence, and his goodness, as is sufficient to still and confound every infidel and atheist in the universe, all the enemies of righteousness, and all the vindicators of desperate and hopeless causes and systems.
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The words may also be applied to the apostles and primitive preachers of the Gospel; to the simple and comparatively unlearned followers of Christ, who, through his teaching, were able to confound the wise among the Jews, and the mighty among the heathens: and in this sense our Lord uses the term babes, Mt 11:25: "I thank thee, O Father-because thou hast hid these things from the wise and prudent, and hast revealed them to babes."
We may also witness, in the experience of multitudes of simple people who have been, by the preaching of the Gospel, converted from the error of their ways, such a strength of testimony in favour of the work of God in the heart, and his effectual teaching in the mind, as is calculated to still, or reduce to silence, every thing but bigotry and prejudice, neither of which has either eyes or ears. This teaching, and these changing or converting influences, come from God. They are not acquired by human learning; and those who put this in the place of the Divine teaching never grow wise to salvation. To enter into the kingdom of heaven, a MAN must become as a little child.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 8:2. Out of the mouth of babes and…
Psa 8:2. Out of the mouth of babes and sucklings — Children in age, and children in power and knowledge, persons comparatively ignorant and foolish, weak and contemptible, but simple, humble, and teachable; thou hast ordained strength — Hebrew, יסדת עז, jissadta gnoz, literally, hast founded, or constituted strength, hast laid a foundation for effecting, and hast actually effected, great and important purposes. Bishop Patrick, Dr. Hammond, Dr. Dodd, and some others think that there is an allusion in these words to the case of David himself, who, though but a mere child, in comparison of Goliath, yet, being assisted by the power of God, gained a complete victory over that gigantic champion; which was not only a proper punishment of his proud boastings, and defiance of the armies of the living God, but likewise sufficient to make the whole army of the Philistines acknowledge and adore the omnipotence of the God of Israel in reverential silence, at the same time that it discomfited and put them to flight. Our Lord, however, applies the words to little children in the temple, and to the poor and the illiterate people, who, being simple, teachable, and unprejudiced, acknowledged Jesus for the Messiah, and cried, “Hosannah to the son of David,” when the learned scribes, and self-righteous, self- sufficient Pharisees, despised and rejected him. The passage may also be applied, and, probably, was primarily intended to be applied, to the apostles and first preachers of the gospel, who, though looked upon but as babes, unlearned and ignorant men, Act 4:13, mean and despicable, destitute both of power and interest; yet triumphed over all the wisdom of the wise and the power of the mighty; and overthrew the devil’s kingdom, as the walls of Jericho were thrown down by the sounding of rams’ horns. Thus the gospel, called the arm of the Lord, and the rod of his strength, has wrought wonders in different ages, not out of the mouths of philosophers or orators, or by means of politicians or statesmen, but by persons viewed by the world as babes in literature and human attainments, and who actually lay under very great disadvantages. And the power of God still brings to pass great things in his church by very weak and unlikely instruments; and confounds the noble, wise, and mighty, by the base, and weak, and foolish things of the world, that no flesh may glory in his presence, but the excellence of the power may the more evidently appear to be of God, and not of man, 1Co 1:27-28. Because of thine enemies — Because they are insolent and haughty; that thou mightest still the enemy and the avenger — Mightest put them to silence and put them to shame; and so be justly avenged on the avengers: see Act 4:14; Act 6:10. The devil is the great enemy and avenger, and by the preaching of the gospel he was in a great measure stilled, his oracles were silenced, the advocates of his cause were confounded, and unclean spirits themselves not suffered to speak.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Out of the mouth - This passage is quoted…
Out of the mouth - This passage is quoted by the Saviour in Mat 21:16, to vindicate the conduct of the children in the temple crying, “Hosanna to the Son of David,” against the objections of the Pharisees and Scribes, and is perhaps alluded to by him in Mat 11:25. It is not affirmed, however, in either place, that it had an original reference to the times of the Messiah, or that it was meant, as used by the psalmist, to denote that children would be employed in the praise of God. The language sufficiently expressed the idea which the Saviour meant to convey; and the princip e or great truth involved in the psalm was applicable to the use which he made of it. The language would, perhaps, most naturally denote that infant children would give utterance to the praises of God, as the word “mouth” is used; but still it is not quite certain that the psalmist meant to convey that idea. It is probable, as we shall see, that he meant to say, God had conferred great honor on men - men so humble and weak that they might be compared to infants - by making them the means of overthrowing his enemies, thus showing the greatness of the divine condescension.
Babes - The word used here - עולל ‛ôlêl - means properly a boy or child, and is usually connected with the word rendered sucklings, Jer 44:7; Lam 2:11. It is applied to a boy playing in the streets, Jer 6:11; Jer 9:21; asking for bread, Lam 4:4,; carried away captive, Lam 1:5; borne in the arms, Lam 2:20; and once to an unborn infant, Job 3:16. It refers here to a child, or to one who is like a child; and the idea is that those to whom it is applied were naturally unable to accomplish what was done by them, and that God had honored them, and had shown his own condescension, by making them the instruments of doing what they had done.
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And sucklings - The word used here - יונק yôneq - means a suckling, or a suckling child, a babe, Deu 32:25. It may be used literally, or employed to denote one who, in respect to strength, may be compared with a babe. The latter is probably the use made of it here.
Hast thou ordained strength - The word rendered ordained - יסד yâsad - means to found, to lay the foundation of, as of a building, Ezr 3:12; Isa 54:11. Then it means to establish, appoint, ordain, constitute, etc. The meaning here is, that in what is referred to, there was, as it were, some basis or foundation for what is called “strength;” that is, that what is here meant by “strength” rested on that as a foundation - to wit, on what was done by babes and sucklings. The word “strength” is rendered by the Septuagint as “praise” - αἷνον ainon - and this is followed in the quotation in Mat 21:16. The same rendering is adopted in the Latin Vulgate and in the Syriac. The Hebrew word - עז ‛ôz - properly means strength, might; and the idea here would seem to be, that even from babes and sucklings - from those who were in themselves so feeble - God had taken occasion to accomplish a work requiring great power - to wit, in “stilling the enemy and the avenger;” that is, he had made those who were so feeble the instruments of accomplishing so great a work.
Because of thine enemies - In respect to thine enemies, or in order to accomplish something in regard to them, namely, in stilling them, as is immediately specified. The idea is, that there were those who rose up against God, and opposed his government and plans, and that God, in overcoming them, instead of putting forth his own power directly, had condescended to employ those who were weak and feeble like little children. Who these enemies were is not specified, but it is most natural to suppose that the reference is to some of the foes of the author of the psalm, who had been subdued by the prowess of his arm - by strength imparted to him, though in himself feeble as an infant.
That thou mightest still - Mightest cause to rest, or to cease. The original word - שׁבת shâbath - from which our word Sabbath is derived, means to rest; to lie by; to sit down; to sit still; and in the Hiphil, to cause to rest, or to cause to desist; to put an end to, Eze 34:10; Jos 22:25; Psa 46:9; Pro 18:18. Here it means to bring to an end the purposes of the enemy and the avenger; or, to cause him to desist from his designs.
The enemy - The enemy of the writer, regarded also as the enemy of God.
And the avenger - One who was endeavoring to take revenge, or who was acting as if determined to avenge some imaginary or real wrong. This, too, may refer either to some one who was seeking to revenge himself on the author of the psalm, or who, with the spirit of revenge, stood up against God, and had set himself against him.
In regard to the meaning of this verse, which I apprehend is the key to the whole psalm, and which contains the original germ of the psalm, or the thought which suggested the train of reflection in it, the following remarks may be made:
(a) There is no evidence that it was designed to refer originally to infants, or to children of any age, as stating anything which they would do in contributing to the praise of God, or as defeating sceptics and cavillers by “their instinctive recognition of God’s being and glory,” as is supposed by Calvin, DeWette, Prof. Alexander, and others. What is said here to be done by “babes and sucklings” has reference to some mighty enemy that had been overcome, not to anything which had been effected by the influence of the recognition of God by little children. It may be doubted, also, whether there is any such “instinctive admiration of his works, even by the youngest children,” as would be “a strong defense against those who would question the being and glory” of God, as is supposed by Prof. Alexander and others; and, at all events, that is not the manifest thought in the passage.
(b) Nor does it refer merely to praise as proceeding from children, as being that by which the effect referred to is accomplished. It is true that this idea is in the translation by the Septuagint, and true that it is so quoted in Mat 21:16, and true, also, that, as quoted by the Saviour, and as originally applied, it was adapted to the end which the Saviour had in view - to silence the chief priests and Scribes, who objected to the praises and hosannas of the children in the temple, for the psalm, on any interpretation, originally meant that God would accomplish good effects by those who were feeble and weak as children, and this principle was applicable to the praises of the children in the temple. But it does not appear that it originally referred to praise, either of children or others. It was to some manifested strength or prowess, by which some enemy, or some one who was seeking revenge, was overcome by the instrumentality of those who might be compared with children on account of their feebleness. From this the psalmist takes occasion to make his reflections on the exalted honor conferred in general on a creature so weak and feeble as man, especially in the wide dominion granted him over the inferior creation.
(c) This was, not improbably, some enemy of the author of the psalm; but who it was is not mentioned. David was often, however, in the course of his life, in such circumstances as are here supposed. Might it not refer to Goliath of Gath - a mighty giant, and a formidable enemy of the people of God, overcome by David, quite a stripling - a child? Would not the language of the psalm agree with that? Was it not true that he was an “enemy” and an “avenger,” or one socking revenge? and was it not true that God had, from one who was a mere child, “ordained strength” to subdue him?
(d) God had, then, condescended to honor one who was in himself weak and feeble as a child - who had no power of himself to accomplish what had been done.
(e) This was great condescension on the part of God; and especially was it to be so regarded when the eye looked out - as the author of the psalm appears to have done at the time of its composition - on the starry heavens, and contemplated their greatness and grandeur. What astonishing condescension was it that he who marshalled all those hosts should bestow such honor on man!
(f) It was not, therefore, unnatural to reflect on the greatness of the honor which God had actually bestowed on man, and the dignity to which God had exalted him; and the psalmist is thus, from a particular act of his condescension, led into the beautiful train of reflections on the exalted dominion of man with which the psalm concludes. Thus understood, the psalm has no orignal reference to the Messiah, but still it contains the principle on which the apostle reasons in Heb. 2, for the dignity of man is most seen in the Redeemer, and the actual conferring of all the dignity and honor referred to in the psalm - the actual and entire subjugation of the earth to man - will be found only in the universal dominion conceded to Him. At the same time, however, there is a foundation for all that the psalmist says in respect to the honor originally conferred on man, and in his actual dominion over the inferior creation.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain So manifest are God's perfections, that by very weak…
So manifest are God's perfections, that by very weak instruments He conclusively sets forth His praise. Infants are not only wonderful illustrations of God's power and skill, in their physical constitution, instincts, and early developed intelligence, but also in their spontaneous admiration of God's works, by which they put to shame--
still--or, silence men who rail and cavil against God. A special illustration of the passage is afforded in Mat 21:16, when our Saviour stilled the cavillers by quoting these words; for the glories with which God invested His incarnate Son, even in His humiliation, constitute a most wonderful display of the perfections of His wisdom, love, and power. In view of the scope of Psa 8:4-8 (see below), this quotation by our Saviour may be regarded as an exposition of the prophetical character of the words.
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sucklings--among the Hebrews were probably of an age to speak (compare Sa1 1:22-24; Mar 7:27).
ordained--founded, or prepared, and perfected, which occurs in Mat 21:16; taken from the Septuagint, has the same meaning.
strength--In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (compare Psa 118:14).
avenger--as in Psa 44:16; one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. Out of the mouth of babes—The Hebrew denotes…
2. Out of the mouth of babes—The Hebrew denotes a child in general, whether infant proper, or, more commonly, one that can “ask bread,” (Lam_4:4,) or play in the street, (Jer_6:11; Jer_9:21.)
Sucklings—A child under three years, the period of nursing by Hebrew mothers. 2Ma_7:27.
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Ordained—Literally, laid the foundation, shows clearly the children here meant are able to speak, and receive some elemental knowledge. Compare Mat_11:25.
Strength—We must retain the sense of power, might, and not praise, as some interpreters, but which the Hebrew will not bear. The antithesis, the apparent paradox, lies between the proverbial impotence of children and their being chosen of God to oppose and overthrow the powers of this world. See Mat_21:16. This is not to be taken figuratively, as in 1Co_1:27, but literally; childhood’s faith and piety shall confound infidelity.
That thou mightest still—That thou mightest cause to cease, or put to silence.
Enemy and the avenger— “Those meant are the fierce and calumniating opponents of revelation.”—Delitzsch. The “avenger” is one that is inspirited to cursing and vengeance. This verse implies a knowledge of human enmity against God, and of the divine ways with men, which indicate an experienced age in the author.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. Render:
2. Render:
Out of the mouth of children and sucklings hast thou founded strength,
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Because of thine adversaries,
To quell the enemy and the avenger.
Instead of founded strength, we might render, founded a stronghold, established a defence: but the more general sense is preferable. The LXX gives a free version, ‘Thou hast perfected praise,’ and in this form the words are quoted in Mat_21:16.
The general sense is plain. Jehovah has ordained that even the feeblest representatives of humanity should be His champions to confound and silence those who oppose His kingdom and deny His goodness and providential government. The mystery of man, of a being made in the image of God to know God, is greater than the mystery of the heavens, with all their immensity and majesty, as truly as the spiritual and eternal is greater than the material and temporal. Man therefore, even in the weakness of childhood, is a witness of the existence and character of God. But how is the testimony uttered? The words must not be prosaically defined and limited. The inarticulate, unspoken testimony to its Creator borne by the mere existence of the infant with its wonderful instincts and capacities for development; the powers of reason and thought and speech; the exercise of these powers in the praise of God with the simple faith of childhood; all are included. Nor is it mere poetic fancy to say that
“Trailing clouds of glory do we come,
From God, who is our home,”
and that
“Heaven lies about us in our infancy.”
This truth was illustrated in the Hosannas of the children who welcomed the Lord on His triumphal entry into Jerusalem, while the chief priests and scribes hardened their hearts in contemptuous hostility, (Mat_21:15 ff.); but it has a wider scope than that particular instance.
The interpretation of ‘children and sucklings’ as ‘weak and humble believers’ (Mat_11:25), does not take account of the context. It may be a justifiable application of the words, but there is no hint that they are used figuratively, and it is of man as man that the Psalmist speaks here not less than in Psa_8:4 ff. Nor again must the words be understood in a general sense as the equivalent of 1Co_1:26 ff., though a part of the truth they contain illustrates the principle of divine economy there asserted.
‘Thine adversaries’ … ‘the enemy and avenger’ must not be limited to the enemies of the nation by a reference to Psa_44:5; Psa_44:16. These no doubt are among the enemies of Jehovah; but all within the nation who oppose God’s purposes or question His Providence, the ‘wicked,’ the ‘scorners,’ (Psa_1:1) the ‘fools’ (Psa_14:1) are equally included. The ‘avenger’ in particular is one who usurps, in his own selfish interests, a judicial function which belongs to God alone (Deu_32:35; Nah_1:2).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) Babes and sucklings.—Better, young children and sucklings. A…
(2) Babes and sucklings.—Better, young children and sucklings. A regular phrase to describe children from one to three years old (1Sa_15:3; 1Sa_22:19). The yonek, or suckling, denotes an earlier stage of the nursing period (which, with Hebrew mothers, sometimes extended over three years, 2Ma_7:27, and on Talmudic authority could not be less than two years) than the ôlel, which is applied to children able to play about on the streets (Jer_9:21; Lam_4:4). (See Dr. Ginsburg on Eastern Manners and Customs: Bible Educator, i. 29.)
Ordained strength . . .—At the first glance, the LXX. translation, as quoted in Mat_21:16 (see Note, New Testament Commentary), “Thou hast perfected praise,” seems to be correct, from a comparison with Psa_29:1, where strength translates the same Hebrew word, and plainly means homage. This expresses, doubtless, part of the thought of the poet, that in a child’s simple and innocent wonder lies the truest worship; that God accomplishes the greatest things and reveals His glory by means of the weakest instruments—a thought which was seized upon by our Lord to condemn the want of spirituality in the scribes and Pharisees. But the context, speaking the language of war, seems to demand the primitive meaning, stronghold or defence. The truth which the Bible proclaims of the innate divinity of man, his essential likeness to God, is the principal subject of the poet; and in the princely heart of innocence of an unspoilt child he sees, as Wordsworth saw, its confirmation. “Trailing clouds of glory do we come, From God who is our home.” Such a proof is strong even against the noisy clamour of apostate men, who rebel against the Divine government, and lay upon God the blame of their aberration from His order. “His merry babbling mouth provides a defence of the Creator against all the calumnies of the foe” (Ewald). Others think rather of the faculty of speech, and the wonder and glory of it.
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The avenger.—Properly, him who avenges himself.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Out of the month of babes and sucklings hast…
Out of the month of babes and sucklings hast thou ordained strength. By "babes and sucklings" are meant young children just able to lisp God"s praises, and often doing so, either through pious teaching or by a sort of natural instinct, since "Heaven lies about us in our infancy" (Wordsworth). These scarce articulate mutterings form a foundation on which the glory of God in part rests. Because of thine enemies. To put them to shame, who, having attained to manhood, refuse to acknowledge God. That thou mightset still the enemy and the avenger. It scarcely seems as if any single individual either Absalom, or Ahithophel, or even Satan (Kay) is intended. Rather the words are used generally of all those who are enemies of God, and desirous of revenging themselves upon him. The existence of such persons is well shown by Hengstenberg.
God (cf. Mat_21:16) glorified in little children.
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Two pictures: David on the housetop; Christ Jesus, David"s Son and Lord, in the temple. With the hosannas of the people blended sweetly the voices of children. The Pharisees were offended, but our Lord was pleased. The words of the old psalm find a new fulfilment. The question for us isHow God is glorified in little children.
I IN THE PLACE WHICH HE HAS GIVEN THEM IN CREATION. They form a part of the great whole. Necessary. Take them away, how different things would be! But they have their place. They are weak, but out of their weakness comes strength. They are helpless, but from their helplessness come endless benefits.
II IN THEIR CAPABILITY OF RECEIVING CHRISTIAN NURTURE. Children show from the first their powers of growth. Their bodies, their minds, their souls, are constantly developing. By proper care they are capable, under God, of growing up unto Christ, as true and living members of his Church. Christ himself, and not fallen men like Augustine, or Luther, or Bunyan, is the true type and pattern of what children should be. (Luk_2:40)
III IN THEIR FITNESS TO SERVE AND PRAISE GOD. There is not only simple wonder in children, but also intelligence. Their moral sense is very keen. Their delight in the beautiful and the good is not the result of education, but the instinct of their innocent and pure hearts. How often has God used little children to do his will and show forth his praise! So in the sanctuary, so in life. Remember the infant Moses, (Exo_2:6) remember David"s child, (2Sa_4:2-3) remember the young Josiah; (1Ki_13:2) above all, remember the Child of Bethlehem the Babe in the manger. (Luk_2:10, Luk_2:11)
IV As THE OBJECTS OF HIS TENDER CARE. In manifold ways God has shown how dearly he loves little children. It is he who has established the paternal relationship. It is he who has provided for the holy upbringing of the young, by law and sacrament. It is he who has manifested by his dear Son, in what he taught and did when he was in the world, his tender affection and care for the young. (Mar_10:16 Mat_18:2-10)
V IN TAKING SO MANY OF THEM TO HIMSELF. The heathen had a saying, "Whom the gods love, die young." And in this there is a hidden truth. Death is always a strange and terrible thing; but in the very young it is almost deprived of its terrors. Then it is but a sleep. It is the Lord calling his loved ones early to himself. Happy are we when we can say with unfeigned faith and lively hope, "The Lord gave, and the Lord hath taken away." If our little ones were left to grow up in this world of sin and sorrow, we know not what their future would be; but we know and are sure that when Christ takes them to himself, it is "far better." They are away from our sight, but not from our hearts. "Love never faileth." They have been taken from our care, but it is to be under better teachers and to receive a nobler education. They have been parted from us, but it is only for a little while; for Christ is gathering his own to himself, and when he cometh, he will bring them all with him. In that day many a stricken heart shall be made glad. "Mother, behold thy son!" "Son, behold thy mother!" Have we the mind of Christ? Are we carrying out worthily the high trust committed to us, of caring for the young? Will our dear children, whom we have lost a while, meet us with joy and welcome in the heavenly world? "O thou whose infant feet were found Within thy Father"s shrine, Whose years, with changeless virtue crowned, Were all alike Divine. Dependent on thy bounteous breath, We seek thy grace alone, In childhood, manhood, age, and death, To keep us still thine own. (Koble) W.F.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 2. Nor only in the heavens above is…
Ver. 2. Nor only in the heavens above is the Lord seen, but the earth beneath is telling forth his majesty. In the sky, the massive orbs, rolling in their stupendous grandeur, are witnesses of his power in great things, while here below, the lisping utterances of babes are the manifestations of his strength in little ones. How often will children tell us of a God whom we have forgotten! How doth their simple prattle refute those learned fools who deny the being of God! Many men have been made to hold their tongues, while sucklings have borne witness to the glory of the God of heaven. It is singular how clearly the history of the church expounds this verse. Did not the children cry "Hosannah!" in the temple, when proud Pharisees were silent and contemptuous? and did not the Saviour quote these very words as a justification of their infantile cries? Early church history records many amazing instances of the testimony of children for the truth of God, but perhaps more modern instances will be the most interesting. Fox tells us, in the Book of Martyrs, that when Mr. Lawrence was burnt in Colchester, he was carried to the fire in a chair, because through the cruelty of the Papists, he could not stand upright, several young children came about the fire, and cried as well as they could speak, "Lord, strengthen thy servant, and keep thy promise." God answered their prayer, for Mr. Lawrence died as firmly and calmly as any one could wish to breathe his last. When one of the Popish chaplains told Mr. Wishart, the great Scotch martyr, that he had a devil in him, a child that stood by cried out, "A devil cannot speak such words as yonder man speaketh." One more instance is still nearer to our time. In a postscript to one of his letters, in which he details his persecution when first preaching in Moorfields, Whitfield says, "I cannot help adding that several little boys and girls, who were fond of sitting round me on the pulpit while I preached, and handed to me people's notes though they were often pelted with eggs, dirt, &c., thrown at menever once gave way; but on the contrary, every time I was struck, turned up their little weeping eyes, and seemed to wish they could receive the blows for me. God make them, in their growing years, great and living martyrs for him who, out of the mouths of babes and sucklings, perfects praise!" He who delights in the songs of angels is pleased to honour himself in the eyes of his enemies by the praises of little children. What a contrast between the glory above the heavens, and the mouths of babes and sucklings! yet by both the name of God is made excellent.
Ver. 2. Out of the mouth of babes and sucklings hast thou ordained strength, etc. In a prophetical manner, speaking of that which was to be done by children many hundreds of years after, for the asserting of his infinite mercy in sending his Son Jesus Christ into the world to save us from our sins. For so the Lord applieth their crying, "Hosannah to the Son of David" in the temple. And thus both Basil and other ancients, and some new writers also understand it. But Calvin will have it meant of God's wonderful providing for them, by turning their mother's blood into milk, and giving them the faculty to suck, thus nourishing and preserving them, which sufficiently convinceth all gainsayers of God's wonderful providence toward the weakest and shiftless of all creatures. John Mayer, 1653.
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Ver. 2. Who are these babes and sucklings?
1. Man in general, who springeth from so weak and poor a beginning as that of babes and sucklings, yet is at length advanced to such power as to grapple with, and overcome the enemy and the avenger.
2. David in particular, who being but a ruddy youth, God used him as an instrument to discomfit Goliath of Gath.
3. More especially our Lord Jesus Christ, who assuming our nature and all the sinless infirmities of it, and submitting to the weakness of an infant, and after dying is gone in the same nature to reign in heaven, till he hath brought all his enemies under his feet. Ps 110:1 and 1Co 15:27. Then was our human nature exalted above all other creatures, when the Son of God was made of a woman, carried in the womb.
4. The apostles, who to outward appearance were despicable, in a manner children and sucklings in comparison of the great ones of the world; poor despised creatures, yet principal instruments of God's service and glory. Therefore 'tis notable, that when Christ glorifieth his Father for the wise and free dispensation of his saving grace (Mt 11:25), he saith, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes," so called from the meanness of their condition... And you shall see it was spoken when the disciples were sent abroad and had power given them over unclean spirits. "In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes." This he acknowledged to be an act of infinite condescension in God.
5. Those children that cried Hosannah to Christ, make up part of the sense, for Christ defendeth their practise by this Scripture...
6. Not only the apostles, but all those that fight under Christ's banner, and are listed into his confederacy, may be called babes and sucklings; first, because of their condition; secondly, their disposition...
1. Because of their condition... God in the government of the world is pleased to subdue the enemies of his kingdom by weak and despised instruments.
2. Because of their disposition: they are most humbly spirited. We are told (Mt 18:3), "Except ye be converted and become as little children," etc. As if he had said, you strive for pre-eminence and worldly greatness in my kingdom; I tell you my kingdom is a kingdom of babes, and containeth none but the humble, and such as are little in their own eyes, and are contented to be small and despised in the eyes of others, and so do not seek after great matters in the world. A young child knoweth not what striving or state meaneth, and therefore by an emblem and visible representation of a child set in the midst of them, Christ would take them off from the expectation of a carnal kingdom.
Thomas Manton, 1620-1677.
Ver. 2. That thou mightest still the enemy and the avenger. This very confusion and revenge upon Satan, who was the cause of man's fall, was aimed at by God at first; therefore is the first promise and preaching of the gospel to Adam brought in rather in sentencing him than in speaking to Adam, that the seed of the woman should break the serpent's head, it being in God's aim as much to confound him as to save poor man. Thomas Goodwin.
Ver. 2. The work that is done in love loses half its tedium and difficulty. It is as with a stone, which in the air and on the dry ground we strain at but cannot stir. Flood the field where it lies, bury the block beneath the rising water; and now, when its head is submerged, bend to the work. Put your strength to it. Ah! it moves, rises from its bed, rolls on before your arm. So, when under the heavenly influences of grace the tide of love rises, and goes swelling over our duties and difficulties, a child can do a man's work, and a man can do a giant's. Let love be present in the heart, and out of the mouths of babes and sucklings God ordaineth strength." Thomas Guthrie, D.D.
Ver. 2. Out of the mouth of babes and sucklings, etc. That poor martyr, Alice Driver, in the presence of many hundreds, did so silence Popish bishops, that she and all blessed God that the proudest of them could not resist the spirit in a silly woman; so I say to thee, "Out of the mouth of babes and sucklings" God will be honoured. Even thou, silly worm, shalt honour him, when it shall appear what God hath done for thee, what lusts he hath mortified, and what graces he hath granted thee. The Lord can yet do greater things for thee if thou wilt trust him. He can carry thee upon eagles' wings, enable thee to bear and suffer strong affliction for him, to persevere to the end, to live by faith, and to finish thy course with joy. Oh! in that he hath made thee low in heart, thy other lowness shall be so much the more honour to thee. Do not all as much and more wonder at God's rare workmanship in the ant, the poorest bug that creeps, as in the biggest elephant? That so many parts and limbs should be united in such a little space; that so poor a creature should provide in the summer-time her winter's food? Who sees not as much of God in a bee as in a greater creature? Alas! in a great body we look for great abilities and wonder not. Therefore, to conclude, seeing God hath clothed the uncomely parts with the more honour, bless God, and bear thy baseness more equally; thy greatest glory is yet to come, that when the wise of the world have rejected the counsel of God, thou hast (with those poor publicans and soldiers), magnified the ministry of the gospel. Surely the Lord will also be admired in thee (1Th 1:1-10), a poor silly creature, that even thou wert made wise to salvation and believest in that day. Be still poor in thine own eyes, and the Lord will make thy proudest scornful enemies to worship at thy feet, to confess God hath done much for thee, and wish thy portion when God shall visit them. Daniel Rogers, 1642.
Ver. 2. Infant piety, its possibility, potency, strength, and influence, that thou mightest still, etc.
The strength of the gospel not the result of eloquence or wisdom in the speaker.
Great results from small causes when the Lord ordains to work. Great things which can be said and claimed by babes in grace. The stilling of the powers of evil by the testimony of feeble believers. The stilling of the Great Enemy by the conquests of grace.
Ver. 3-4. At the close of that excellent little manual entitled "The Solar System", written by Dr. Dick, we find an eloquent passage which beautifully expounds the text:A survey of the solar system has a tendency to moderate the pride of man and to promote humility. Pride is one of the distinguishing characteristics of puny man, and has been one of the chief causes of all the contentions, wars, devastations, systems of slavery, and ambitious projects which have desolated and demoralized our sinful world. Yet there is no disposition more incongruous to the character and circumstances of man. Perhaps there are no rational beings throughout the universe among whom pride would appear more unseemly or incompatible than in man, considering the situation in which he is placed. He is exposed to numerous degradations and calamities, to the rage of storms and tempests, the devastations of earthquakes and volcanoes, the fury of whirlwinds, and the tempestuous billows of the ocean, to the ravages of the sword, famine, pestilence, and numerous diseases; and at length he must sink into the grave, and his body must become the companion of worms! The most dignified and haughty of the sons of men are liable to these and similar degradations as well as the meanest of the human family. Yet, in such circumstances, manthat puny worm of the dust, whose knowledge is so limited, and whose follies are so numerous and glaringhas the effrontery to strut in all the haughtiness of pride, and to glory in his shame. When other arguments and motives produce little effect on certain minds, no considerations seem likely to have a more powerful tendency to counteract this deplorable propensity in human beings, than those which are borrowed from the objects connected with astronomy. They show us what an insignificant beingwhat a mere atom, indeed, man appears amidst the immensity of creation! Though he is an object of the paternal care and mercy of the Most High, yet he is but as a grain of sand to the whole earth, when compared to the countless myriads of beings that people the amplitudes of creation. What is the whole of this globe on which we dwell compared with the solar system, which contains a mass of matter ten thousand times greater? What is it in comparison of the hundred millions of suns and worlds which by the telescope have been descried throughout the starry regions? What, then, is a kingdom, a province, or a baronial territory, of which we are as proud as if we were the lords of the universe and for which we engage in so much devastation and carnage? What are they, when set in competition with the glories of the sky? Could we take our station on the lofty pinnacles of heaven, and look down on this scarcely distinguishable speck of earth, we should be ready to exclaim with Seneca, "Is it to this little spot that the great designs and vast desires of men are confined? Is it for this there is so much disturbance of nations, so much carnage, and so many ruinous wars? Oh, the folly of deceived men, to imagine great kingdoms in the compass of an atom, to raise armies to decide a point of earth with the sword!" Dr. Chalmers, in his Astronomical Discourses, very truthfully says, "We gave you but a feeble image of our comparative insignificance, when we said that the glories of an extended forest would suffer no more from the fall of a single leaf, than the glories of this extended universe would suffer though the globe we tread upon, `and all that it inherits, should dissolve.'"
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Out of the mouth of babes and sucklings hast…
Psa_8:2
Out of the mouth of babes and sucklings hast Thou ordained strength.
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The strength of feeble instrumentalities
The sudden drop from the glories of the heavens to the babble and prattle of infancy and childhood is most impressive, and gives extraordinary force to the paradox that the latters witness is more powerful to silence gainsayers than that of the former. This conviction is expressed in a noble metaphor, which is blurred by the rendering strength. The word here rather means a strength, in the old use of the term--that is, a stronghold or fortress; and the image, somewhat more daring than cold western taste finds permissible, is that out of such frail material as childrens speech, God builds a tower of strength, which, like some border castle, will bridle and still the restless enemy. There seems no sufficient reason for taking children and sucklings in any but its natural meaning, however the reference to lowly believers may accord with the spirit of the Psalm. The childrens voices are taken as a type of feeble instruments, which are yet strong enough to silence the enemy. Childhood, with no language but a cry, is, if rightly regarded in its source, its budding possibilities, its dependence, its growth, a more potent witness to a more wondrous name than are all the stars. In like manner, man is mans clearest revelation of God. The more lowly he is, the more lofty his testimony. What are all His servants words but the babbling of children who do not know half the deep things they speak? Gods strongest fortress is built of weakest stones If the two parts of the Psalm are to be kept together, the theme of the compendious first portion must be the same as that of the second, namely, the glory of God as revealed by nature and man, but most chiefly by the latter, notwithstanding and even by his comparative feebleness. (A. Maclaren, D. D.)
God glorified by childrens mouths
This Psalm sings of the grandeur of God as seen in creation. Our subject is His power displayed in human weakness.
I. There is a conflict. Our text speaks of enemies. We know who they are--the seed of the serpent. We know how it began, and it goes on, on the enemys part, in the same fashion. God uses weapons, mainly, of a moral and spiritual sort. He has used, and He can and will, when needful, use others.
II. In this conflict the weapons are very singular. Out of the mouth of babes, etc. Bring hither that sweet babe. See that little mouth--it challenges a kiss: and note with joy that God may use that little mouth as His conquering weapon against the devil. I have seen many an ancient cannon upon which were moulded in bronze the words, The last argument of kings. Yes, but the gracious arguments of the King of kings are sent home by a human mouth, and that of a little child. How Satan must be angered that his craft is not met by craft. Already the testimony of feeble men has been used as the great power of God. How are these weapons used? These strangely soft, yet sharp, feeble, yet mighty weapons--how are they used?
1. They smite by prayer. Children pray and they are heard.
2. By praise, which louvers the pride of His adversaries, while they cry Hosannah! and sing the praise of Jesus name.
3. And by testimony. We never know what one childs mouth can do. Christ is the Word, but these mouths supply the voices by which it is sounded forth. The Hebrew reads, hast Thou founded strength, as if the very foundation of the Churchs strength lay in the mouths that God moves to speak.
III. The warriors in this warfare are very special. Babes and sucklings (Mat_11:25; 1Co_1:1-31). Such are those who proclaim Christ in the world. Our Lord would get little honour from our race if all childrens voices were hushed, and all childlike spirits with them. Scribes and Pharisees never cry Hosannah! they are so busy binding on their phylacteries, washing their hands, and devouring widows houses. The first to cry Hosannah! are the children, and the next are those who are like them. Some say, To shout and sing is childrens work; so it is, and it is ours because we are children too. Now, note
IV. That the qualification of these warriors lies in their weak side. If it lay on the strong side, we should react, Out of the mouth of men of middle age, in the prime of life; of wise old men, who have had long experience, God ordaineth strength. But no, it is Out of the mouths of babes, etc. Thus the Lord puts the adversary to a perpetual reproach. He puts a child against His giant foe, and overcomes him. Our power to serve God lies on our weak side. He uses not our greatness, but our littleness. You know what the learned men say is the weak part of some of us--they put it something like this: We regret the preachers total inability to keep abreast of the times; his incapacity for modern thought; and his want of affection for the higher culture. That is our weakness. Yes, and our strength, and therefore we glory in it. I determined not to know anything among you save Jesus Christ and Him crucified. If all Gods servants will come to this, they will do far more good than by the so-called culture, which is nothing but the science of growing more weeds than usual I have desired to be a little child again, and wished that I had never heard of the existence of a quibbler. We hear now-a-days much of great thinkers; we prefer to be great believers. When the Church gets back to her simple faith in Jesus, she shall be qualified for victory. She shall vanquish the world. When she has thrown aside the wooden sword of carnal reason and has taken up the true Jerusalem blade of faith in God. Then because of all this, let me plead--
V. For a loving reverence for childhood. It seems to me that in the Lords battle there is always a babe in the forefront. The child found in the ark of bulrushes crushes the power of Pharaoh; the boy David, Goliath; and the still loftier story of the battle of the Lamb opens in like manner, Unto us a Child is born, etc. Never doubt the possibility of childrens conversions. Never despise them. Do not say, Oh, they are only a parcel of boys and girls! What if they are? May they not be a better parcel than some of you? If we could get the simple trustfulness of childhood back again, it would be a great gain. Let us not undervalue the praises or the service of children. That is a sweet vein. And Samuel ministered before the Lord, being a child. In the victory of the Church it is written, A little child shall lead them. This city of ours is better evangelised by our Sunday schools than by all the rest of us put together. Little Mary and Tommy come back from school, and they find that father is hardly dressed; he has not been to a place of worship, but reading the Sunday paper; he dont want any of your singing and preaching. But the children begin to sing, and when dinner is over, they talk about What teacher said, and perhaps say something about the sermon. And so the father gets more singing and preaching than he bargained for. When they go to bed, they clasp their little hands and pray for their father, and he is obliged to hear them. Thus he gets praying as well as singing. The children are missionaries. They enter where others cannot. Tommy and Mary cant be shut out. (C. H. Spurgeon.)
Little children Gods stronghold for troubled men
The common interpretation is, that God uses men who are, for weakness and insufficiency, as babes. Not that He literally uses babes and sucklings. This interpretation, so common in the Church, has never found favour in the synagogue. The Rabbis have a surprising love for children. They apply to children and schools all the Scripture verses that speak of flowers and gardens. The Talmud is full of stories which indicate this love for the little ones--e.g. There was once a great drought, and the most pious men wept and prayed for rain, but none came. At length an insignificant person prayed, and instantly the heavens covered themselves with clouds, and the rain fell, Who are you, they cried, whose prayers have alone prevailed? And he answered, I am a teacher of little children. Again, When God was about to give His law to His people, He asked them whom they would offer as guarantees that they would keep it holy, and they said, Abraham. God said, Abraham has sinned; Isaac, Jacob, Moses himself, they have all sinned; I cannot accept them. Then they said, May our children be witnesses and our guarantees? And God accepted them, even as it is written. From the mouth of the little babes has He preached His empire. The literal rendering is to he preferred. This verse is quoted in the Gospel by Matthew in a way which is quite decisive of the meaning. That we should thus understand them is shown--
1. From the general drift of the Psalm. The little children trust and love and are at peace, though men be so different.
2. From sympathy and agreement in this truth, which we find in other great poets, such as Wordsworth, Trailing clouds of glory, etc.
3. From our own experience, children suggest helpful, restful thoughts. If in his origin man is so pure and so divine, must he not be capable of a Divine strength and blessedness? (Samuel Cox, D. D.)
The useful ministry of children
In the Middle Ages lived the great theologian, the great Chancellor of the University of Paris, Jean Gerson, whose whole life was spent in storms of political struggle and religious strife, and when, after his long years of turbulent battle to beard popes and burn heretics, he took refuge in the silence and solitude of a monastic cell, his one joy was to gather the little children round his bed and bid them pray, Lord, have mercy on Thy poor servant, Jean Gerson; and even the strong combative soul of Luther melted to tenderness in the presence of little ones; and it was the voice of a little girl singing a hymn on a doorstep at Weimar that dispelled the heartache of Philip Melanchthon; and the agonies of the Scotch martyr Wishart were soothed when, to the taunt that he had a devil, the voice of a little child was heard replying, You man does not speak like a man that hath a devil; and George Whitfield was cheered and encouraged when he saw the little boys and girls who had gathered around his pulpit lifting to him in pity their tearful faces when the mobs pelted him with stones and dirt. And thus to these saints, and many more, has the trustfulness and simplicity of little children been, as it was to the heart of David, a strength made perfect in weakness to still their own enemies and the enemies of God. And which of us personally has not felt from the reminiscences of his own childhood, if, indeed, a pang of shame to think that we are in some things farther from heaven than then, yet also an inspiration of hope and strength? (Dean Farrar, D. D.)
A prophecy of the Incarnation
These words are alleged by our blessed Saviour (Mat_21:16), to prove that Christ must reign till He has subdued all His enemies under His feet. He that reads this whole Psalm would think it were nothing else but a description of mans excellency, whom God had made next to the angels in dignity, and given him dominion over all things He had made. How is that which is a description of mankind in general, a prophecy of Christ in special! The key of the interpretation of this Psalm is to be sought in the words, Out of the mouth of babes and sucklings, etc.
1. The meaning of the words as they stand in the Psalm. The whole drift of the Psalm is to praise and glorify God for the dignity wherewith Fie hath invested man. This glory and honour is seen in two particulars.
(1) In that God hath ordained that weak and feeble creature man to subdue and conquer His enemies.
(2) In that He hath made man the lord of all His creatures.
2. The purport of these words was fulfilled in our blessed Saviours incarnation. The devil by sin brought mankind into thraldom, and became the prince of this world, himself with his angels being worshipped and served everywhere as gods. To vanquish and exterminate this enemy, and redeem the world from this miserable thraldom, the Son of God took on Him, not the nature of angels, but the nature of weak and despicable man, that grows from a babe and suckling. And the Son of Man enables also other sons of men, His disciples and ministers, to do the like in His name.
3. This victory, as for the event, so for the manner of achieving it, is agreeable to our prophecy. Forasmuch as Christ our General nor fights, nor conquers by force of arms, but by the power of His Word and Spirit, which is the power of His mouth," according to the text, Out of the mouth, etc. (Joseph Mede, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:2 silencing: The loud noise of the oppressors contrasts…
8:2 silencing: The loud noise of the oppressors contrasts with the praise of God. In the end, the praise of God will overwhelm the sound of evil (31:18; 63:11; 101:5; 143:12). • Those who oppose God seethe with vindictive anger (2:1-3; 44:16; cp. 149:6-7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.