For you have made him a little lower than the angels, and crowned him with glory and honor.
You make him ruler over the works of your hands. You have put all things under his feet:
Parallel Translations
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For you have made him a little lower than the angels, and crowned him with glory and honor.
You make him ruler over the works of your hands. You have put all things under his feet:
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For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.
Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:
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(8-6) Yet Thou hast made him but little lower than the angels, and hast crowned him with glory and honour.
(8-7) Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under His feet:
Cross-references (23)
- Hebrews 2:7 (v5) You made him a little lower than the angels. You crowned him with glory and honor.
- Hebrews 2:9 (v5) But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor,…
- Genesis 1:28 (v6) God blessed them. God said to them, “Be fruitful, multiply, fill the earth, and subdue it. Have dominion over the fish of the sea, over the…
- Genesis 1:26 (v6) God said, “Let’s make man in our image, after our likeness. Let them have dominion over the fish of the sea, and over the birds of the sky,…
- Matthew 28:18 (v6) Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth.
Show all 23 cross-references
- Hebrews 2:8 (v6) You have put all things in subjection under his feet.” For in that he subjected all things to him, he left nothing that is not subject to…
- Genesis 1:26-27 (v5) God said, “Let’s make man in our image, after our likeness. Let them have dominion over the fish of the sea, and over the birds of the sky,…
- Ephesians 1:22 (v6) He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
- Genesis 9:2 (v6) The fear of you and the dread of you will be on every animal of the earth, and on every bird of the sky. Everything that moves along the…
- Philippians 2:7-11 (v5) but emptied himself, taking the form of a servant, being made in the likeness of men. And being found in human form, he humbled himself,…
- Hebrews 2:16 (v5) For most certainly, he doesn’t give help to angels, but he gives help to the offspring of Abraham.
- Psalms 110:1 (v6) Yahweh says to my Lord, “Sit at my right hand, until I make your enemies your footstool for your feet.”
- Psalms 21:3-5 (v5) For you meet him with the blessings of goodness. You set a crown of fine gold on his head. He asked life of you and you gave it to him,…
- Psalms 103:4 (v5) who redeems your life from destruction, who crowns you with loving kindness and tender mercies,
- Ephesians 1:21 (v5) far above all rule, authority, power, dominion, and every name that is named, not only in this age, but also in that which is to come.
- 1 Peter 3:22 (v6) who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
- 1 Corinthians 15:24-27 (v6) Then the end comes, when he will deliver up the Kingdom to God, even the Father, when he will have abolished all rule and all authority and…
- Genesis 2:7 (v5) Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
- Hebrews 1:2 (v6) has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
- 1 Peter 1:20-21 (v5) who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake, who through him are believers…
- Psalms 45:1-3 (v5) My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer. You are the most…
- Psalms 103:20 (v5) Praise Yahweh, you angels of his, who are mighty in strength, who fulfill his word, obeying the voice of his word.
- John 13:31-32 (v5) When he had gone out, Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him. If God has been glorified in…
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain On vv5–6 5. Thou hast made him little lower. The Hebrew…
5. Thou hast made him little lower. The Hebrew copulative כי, ki, I have no doubt, ought to be translated into the causal particle for, seeing the Psalmist confirms what he has just now said concerning the infinite goodness of God towards men, in showing himself near to them, and mindful of them. In the first place, he represents them as adorned with so many honors as to render their condition not far inferior to divine and celestial glory. In the second place, he mentions the external dominion and power which they possess over all creatures, from which it appears how high the degree of dignity is to which God hath exalted them. I have, indeed, no doubt but he intends, by the first, “Qu’il n’entende par la premier.” — Fr.
Certainly the fact that Paul uses the word angels instead of God, does not prove the inaccuracy of Calvin’s rendering. As the Septuagint version was in general use among the Jews in the time of Paul, he very naturally quotes from it just as we do from our English version. And this was sufficient for his purpose. His object was, to answer an objection which the Jews brought against the Christian dispensation, as being inferior to the Mosaic, inasmuch as angels were mediators of the latter, while the mediator or head of the former was in their estimation but a man. This objection he answers from their own Scriptures, and quotes this psalm to show, that Christ, in his human nature, was little inferior to the angels, and that he is exalted far above them in respect of the glory and dominion with which he is crowned. If the apostle had quoted from the Hebrew Scriptures, and used אלהים, Elohim, God, meaning the Most High, his argument in support of the dignity of Christ in human nature would have been still stronger. - See Stuart’s Commentary on the Hebrews, vol. 2, pp. 68-71.
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There is another question which it is more difficult to solve. While the Psalmist here discourses concerning the excellency of men, and describes them, in respect of this, as coming near to God, the apostle applies the passage to the humiliation of Christ. In the first place, we must consider the propriety of applying to the person of Christ what is here spoken concerning all mankind; and, secondly, how we may explain it as referring to Christ’s being humbled in his death, when he lay without form or beauty, and as it were disfigured under the reproach and curse of the cross. What some say, that what is true of the members may be properly and suitably transferred to the head, might be a sufficient answer to the first question; but I go a step farther, for Christ is not only the first begotten of every creature, but also the restorer of mankind. What David here relates belongs properly to the beginning of the creation, when man’s nature was perfect. “Lorsque la nature de l’humain n’estoit point encore corrompue.” — Fr. “When the nature of man was not yet corrupted.”
What the apostle therefore says in that passage concerning the abasement of Christ for a short time, is not intended by him as an explanation of this text; but for the purpose of enriching and illustrating the subject on which he is discoursing, he introduces and accommodates to it what had been spoken in a different sense. The same apostle did not hesitate, in Romans 10:6, in the same manner to enrich and to employ, in a sense different from their original one, the words of Moses in Deuteronomy 30:12:
“Who shall go up for us to heaven and bring it to us, that we may hear it and do it?”
etc. The apostle, therefore, in quoting this psalm, had not so much an eye to what David meant; but making an allusion to these words, Thou hast made him a little lower; and again, Thou hast crowned him with honor, he applies this diminution to the death of Christ, and the glory and honor to his resurrection. “Tu l’as fait un peu moindre; puis Tu l’as couronne d’honneur, il approprie ceste diminution a la mort de Christ, et la gloire et bonneur a la resurrection.” — Fr.
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 On v5 Touching his first creation.
Touching his first creation.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–6 Psa 8:5 For thou hast made him a little…
Psa 8:5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.
Ver. 5. For thou hast made him a little lower than the angels] Compare here with Heb 2:6-7, and it will appear that whatsoever is spoken here of man is applied to Christ, and so is proper to the saints, by virtue of their union with Christ; in which respect they are more glorious, saith one, than heaven, angels, or any creature. This is their dignity; and for their duty, they must therefore give the more earnest heed to the doctrine of the gospel, lest at any time they should leak, or let slip the same, but retain and obey it. This is the apostle’s own inference, Heb 2:5-7, for thus he argueth: Unto the angels God hath not put in subjection the world to come, whereof we speak; but to man (for whose sake the Son of God came in the flesh, for whose sake the gospel was preached, for whose sake we speak of that world to come) he hath; therefore it behoveth man to observe and obey the gospel.
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And hast crowned him with glory and honour] Some refer this to the reasonable soul, whereby he not only differeth from beasts, but draweth nigh to the heavenly nature. As Rome was an epitome of the world; as Athens was the Greece of Greece; and as one said to his friend who desired to see Athens, Viso Selene vidisti onmia, When thou hast seen Solon thou hast seen all Athens; so man is a little world, and is therefore called every creature, Mar 16:15; and the saints (in whom God’s image is repaired) are called all things, Col 1:20, Christ being unto them All, and in all.
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 On vv5–6 Thou hast in and through Christ mercifully and wonderfully…
Thou hast in and through Christ mercifully and wonderfully restored man to his primitive and happy estate, in which he was but one remove below the angels; from which he was fallen by sin.
Hast crowned him, i.e. man, fallen and lost man; who is indeed actually crowned and restored to the glory and dominion here following, not in his own person, but in Christ his Head and Representative, who received this crown and dominion, not so much for himself, who did not need it, as for man’s good and in his stead; which also he will in due time communicate unto all his members. And so the two differing expositions of this place concerning mankind and concerning Christ may be reconciled. For he speaks of that happy and honourable estate by God’s favour conferred first upon Christ, of whom therefore this place is rightly expounded, Heb 2:6-8; and then by his hands upon mankind, even upon all that believe in him. And so this whole place compared with that may be thus paraphrased: What is man, that thou shouldst mind or Visit him by thy Son, whom thou hast sent into the world! who, that he might restore man to that happy and glorious estate, which was but a little below that of the angels, was pleased to take upon him man’s miserable and mortal nature, and thereby to make himself (who was far above all angels, even their Lord and God) lower than the angels, mortal and miserable, for a little time; after which he was advanced to the highest honour, and to a universal dominion over all God’s works, the angels not excepted.
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 On vv5–6 For thou hast made him a little lower than…
For thou hast made him a little lower than the angels,.... Than Elohim, "than God", as this word usually signifies: and could it be interpreted of man, as made by God, it might be thought to refer to the creation of him in the image and likeness of God; but as it must be understood of the human nature of Christ, it may regard the wonderful union of it to the Son of God, on account of which it is called by the same name, Luk 1:35; and so made but a little lower than God, being next unto him, and in so near an union with a divine Person; and which union is hypostatical or personal, the human nature being taken into a personal union with the Son of God: and so these words give an instance of God's marvellous regard to it; and contain a reason, proving that he has been mindful of it, and visited it. Though rather this clause refers to the humiliation of Christ in his human nature, as it is interpreted in Heb 2:9; and so it removes an objection, as it is connected with the following clause, which might be made against what had been observed in Psa 8:4, on account of the low estate of Christ's human nature, when here on the earth; and the sense is, that God has been mindful of it, and visited it, notwithstanding its state of humiliation for a little while, seeing he has crowned it with glory and honour, &c. Christ was made low as to nature, place, estate, reputation, and life; he who was the most high God, in the form of God, and equal to him in the divine nature, was made frail mortal flesh, and was in the form of a servant in the human nature. He who dwelt on high, and lay in the bosom of his Father, descended into the lower parts of the earth, was formed in the womb of a virgin, and when born was laid in a manager, and dwelt and conversed with sinful mortal men upon earth: he who was Lord of all, whose is the earth, and the fulness of it, had not where to lay his head: he whose glory was the glory of the only begotten of the Father, became a worm and no man in the esteem of men, was despised and rejected of men, and was of no reputation: and he who was the Lord of life and glory was crucified and killed; becoming obedient to death, even the death of the cross. Such is the nature of Christ's humiliation, expressed by being "made low"; the degree of it is, "lower than Elohim", than God: he was equal to him in the divine nature, but inferior to him in the human nature, Joh 14:28. As Mediator he was the servant of God, and the servant is not greater than his master; nor as such so great: and he was in his low estate in such a condition as to need the help and assistance of God, which he had in the day of salvation: and especially he was lower when he, was deserted by him, Mat 27:46. Agreeably to which, some render the words, as they will bear to be rendered, "thou didst make him want God", or "didst deprive", or "bereave him of God" (i); that is, of the gracious presence of God: and so Christ was made lower than God in nature, office, and condition. Sometimes the word "Elohim" is used for civil magistrates, as in Psa 82:6; because they are in God's stead, and represent him; and, on account of their majesty, authority, and power, bear some resemblance to him. Now Christ was made lower than they, inasmuch as he not only taught obedience to them, but obeyed them himself, was a servant of rulers, paid tribute to them, and suffered himself to be examined, tried, judged, and condemned by them; but since the word is rendered "angels" by the Chaldee paraphrase, the Septuagint interpreters, the Jewish commentators, Aben Ezra, Jarchi, Kimchi, and Ben Melech, and in the Arabic, Syriac, and Ethiopic versions, and above all by the author of the epistle to the Hebrews, it is best to interpret it of them: and Christ was made lower than they by assuming human nature, which is inferior to theirs, especially in the corporeal part of it; and more so, inasmuch as it was attended with infirmities, and subject to sorrows and griefs; and as it was sometimes reduced to great extremes, and to want the comforts of life; and sometimes was in such distress as to need the assistance and ministration of angels, which it had, Mat 4:11; and particularly it was lower than they when deserted by God, whose face they always behold. To which may be added, that Christ was made under, a law given by the disposition of angels, ordained by them, and is called "the word" spoken by them; some parts of which they are not subject to; but the particular instance the apostle observes is suffering of death, Heb 2:9; which angels are not liable to, they die not. The duration of this low estate was "a little while"; for so the Hebrew word may be rendered, as it is in Psa 37:10, and the Greek , used by the Septuagint, and the author of the epistle to the Hebrews, as it is in Act 5:34; which refers either to the time of suffering death, and lying under the power of that and the grave, which was but a little time; or at most to the days of his flesh, reaching from his incarnation to his resurrection; which was a course but of a few years, and may very well be expressed in this manner. And to this low estate was Christ brought by Jehovah the Father, who is the person spoken of throughout the psalm; he preordained him to it, prepared a body for him, sent him in the fulness of time, made of a woman, made under the law, and had a very great hand in his sufferings and death: though all was with Christ's full consent, and with his free good will;
and hast crowned him with glory and honour; by raising him from the dead, and setting him at his own right hand, committing all judgment to him; and requiring all creatures, angels and men, to give worship and adoration to him. And this being in consequence of his sufferings, after he had run the race, and endured a fight of afflictions; and because of the greatness of his glory and honour, with which he was as it were on all sides surrounded, he is said to be "crowned" with it; who a little before was crowned with thorns, and encompassed with the terrors of death and hell. This respects his mediatorial glory.
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(i) "et deficere facies" ("vel facisti", Pagninus) "eum paululum a Deo", Montanus; "destitui quidem eum voluisti paululum a Deo", Michaelis; "carere eum fecisti Deo parumper", Gejerus.
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 On v5 For - Thou hast in Christ mercifully restored man…
For - Thou hast in Christ mercifully restored man to his primitive estate, wherein he was but one remove below the angels; from which he was fallen by sin. Crowned - Man, fallen and lost man: who is actually restored to glory and dominion in Christ his head and representative, who received this crown and dominion for man's good, and in his stead; which he will in due time communicate to his members. And so the two expositions of this place concerning mankind and concerning Christ, may be reconciled. For he speaks of that honourable estate conferred first upon Christ, and then by his hands upon mankind. But the words more literally rendered are, Thou madest him a little less than God. And hence some have inferred, that man in his original state was the highest of all creatures.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5–6 Verse 5. Thou hast made him a little lower…
Verse 5. Thou hast made him a little lower than the angels] The original is certainly very emphatic: ותחסרחו מעט מאלהים vattechasserchu meat meelohim, Thou hast lessened him for a little time from God. Or, Thou hast made him less than God for a little time. See these passages explained at large in the notes on Heb 2:6, &c., which I need not repeat here.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5–6 Psa 8:5. Thou hast made him a little lower…
Psa 8:5. Thou hast made him a little lower than the angels — Such was man as he came out of the hands of his Maker, in his primeval state. He was lower than the angels, because, by his body, he was allied to the earth, and to the beasts that perish; but as by his soul, which was spiritual and immortal, he was near akin to the angels; he might be truly said to be but a little lower than they, and was in order next to them. And hast crowned him with glory and honour — Endued him with noble faculties and capacities. He that gave man his being, distinguished him from the inferior creatures, and qualified him for dominion over them, by making him wiser than the beasts of the earth and the fowls of the heaven, Job 35:1. Man’s reason is his crown of glory, and he should take care not to profane that crown by perverting the use of it, nor forfeit it by acting contrary to its dictates.
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 On vv5–6 For thou hast made him - Thou hast made…
For thou hast made him - Thou hast made man as such; that is, he was such in the original design of his creation, in the rank given him, and in the dominion conceded to him. The object here is to show the honor conferred on man, or to show how God has regarded and honored him; and the thought is, that in his original creation, though so insignificant as compared with the vast worlds over which God presides, he had given him a rank but little inferior to that of the angels. See the notes at Heb 2:7.
A little lower - The Hebrew word used here - חסר châsêr, means to want, to lack - and then, to be in want, to be diminished. The meaming is, “Thou hast caused him to want but little;” that is, he was but little interior.
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Than the angels - So this is rendered by the Aramaic Paraphrase: by the Septuagint; by the Latin Vulgate; by the Syriac and Arabic; and by the author of the Epistle to the Hebrews Heb 2:7, who has literally quoted the fourth, fifth, and sixth verses from the Septuagint. The Hebrew, however, is - מאלהים mi'ĕlôhı̂ym - than God. So Gesenius renders it, “Thou hast caused him to want but little of God; that is, thou hast made him but little lower than God.” So DeWette, “nur wenig unter Gott.” So Tholuck renders it, “nur um wenig unter Gott.” This is the more natural construction, and this would convey an idea conformable to the course of thought in the psalm, though it has been usually supposed that the word used here - אלהים 'Elohiym - may be applied to angels, or even men, as in Psa 82:1; Psa 97:7; Psa 138:1; Exo 21:6; Exo 22:8-9. Gesenius (Thesau. Ling. Heb., p. 95) maintains that the word never has this signification. The authority, however, of the Aramaic, the Septuagint, the Syriac, and the author of the Epistle to the Hebrews, would seem sufficient to show that that meaning may be attached to the word here with propriety, and that somehow that idea was naturally suggested in the passage itself. Still, if it were not for these versions, the most natural interpretation would be that which takes the word in its usual sense, as referring to God, and as meaning that, in respect to his dominion over the earth, man had been placed in a condition comparatively but little inferior to God himself; he had made him almost equal to himself.
And hast crowned him with glory and honor - With exalted honor. See the notes at Heb 2:7.
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 On v5 God has placed man next in dignity to angels,…
God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world.
glory and honour--are the attributes of royal dignity (Psa 21:5; Psa 45:3). The position assigned man is that described (Gen 1:26-28) as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there used. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is very evident, however, by the apostle's inspired expositions (Heb 2:6-8; Co1 15:27-28) that the language here employed finds its fulfilment only in the final exaltation of Christ's human nature. There is no limit to the "all things" mentioned, God only excepted, who "puts all things under." Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race, will not only be restored to his original position, but exalted far beyond it. "The last enemy, death," through fear of which, man, in his present estate, is "all his lifetime in bondage" [Heb 2:15], "shall be destroyed" [Co1 15:26]. Then all things will have been put under his feet, "principalities and powers being made subject to him" [Pe1 3:22]. This view, so far from being alien from the scope of the passage, is more consistent than any other; for man as a race cannot well be conceived to have a higher honor put upon him than to be thus exalted in the person and destiny of Jesus of Nazareth. And at the same time, by no other of His glorious manifestations has God more illustriously declared those attributes which distinguish His name than in the scheme of redemption, of which this economy forms such an important and essential feature. In the generic import of the language, as describing man's present relation to the works of God's hands, it may be regarded as typical, thus allowing not only the usual application, but also this higher sense which the inspired writers of the New Testament have assigned it.
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 On vv5–6 5. Thou hast made him a little lower than…
5. Thou hast made him a little lower than the angels—Hebrew, Thou hast made him less, a little from, or than, God. Man, physically compared, is inferior to the wide creation; but another point of comparison restores him to his true rank. The Septuagint translates אלהים, (God,) by αγγελους, angels; so, also, the Chaldee, Vulgate, the ancient Jewish, and some modern interpreters. So, also, our English Version. But this is a gloss and not a translation, and is not satisfactorily sustained by Hebrew usage. Elohim is used to denote kings, judges, princes, as representing God in dominion and authority. See Exo_21:6; Exo_22:8-9; Exo_22:28; Psa_82:1; Psa_82:6; Psa_95:3; Psa_97:7; Psa_97:9; Psa_138:1. In Psa_96:4-5, it means false gods, “gods of the nations.” In Gen_3:5, it means the true God, not “gods.” In 1Sa_28:13, it seems to be used for a godlike form: “I saw a godlike form ascending,” etc. The rendering, “Thou hast made him little less than a god,” gives no sense, or, if any, a false one. “Remove him little from divinity; that is, from a divine and heavenly, or at least from a superhuman state,” (Alexander,) is too vague for satisfaction. Whatever may be the interpretation, Elohim must be rendered God, and the comparison must lie between man and God. Nor is this without authority. The statement of the psalmist is based directly on Gen_1:27 : “God created man in his own image.” Here is the foundation of the comparison, and of the asserted dignity of man. The idea is, not that man is only a little removed from the absolute Godhead, but that, in the original idea and purpose of God, he is the closest resemblance of God in endowments, the first in rank of created beings. Besides, מעשׂ, Septuagint βραχυ τι, (a little,) may signify for a little time, as the quotation of the apostle, Heb_2:9, certainly does mean. In Heb_2:7 this passage is quoted from the Septuagint, not the Hebrew. It is a free quotation, ad sensum, without an attempt at verbal accuracy, the Greek version being used because at that time more widely read and better understood than the Hebrew text. Professor Stuart thinks, that the placing of man below the angels sufficed for the apostle’s argument without raising a question on the Greek text, though in doing so he claimed less for the argument than would have been claimed by insisting that the word Elohim should be interpreted God,” as in the Hebrew. To this it must be added that the apostle, in Psa_8:7, ranks not the original dignity of man below that of angels, but only his earthly state. So Christ ranks “βραχυ τι, for a little while, lower than the angels for the suffering of death.” But the sequel of the argument shows that by his resurrection, ascension, and regal enthronement at the right hand of God, he carries our human nature above the rank of angels, and thus illustrates the ultimate dignity of man, according to our text.
Glory and honour—Two words nearly synonymous, and united for emphasis, expressive here, as often, of kingly majesty. Psa_21:5. See note on Psa_97:7.
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 On vv5–6 5. Render as R.V.:
5. Render as R.V.:
For thou hast made him but little lower than God,
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And crownest him with glory and honour.
In rendering than the angels the A.V. follows the LXX, Vulg., Targ. and Syriac. The later Greek versions (Aquila, Symmachus and Theodotion) and Jerome, rightly render than God. For though in some cases Elohim (God or gods) is applied to supernatural beings generally (1Sa_28:13), angels are rather called ‘sons of God;’ and moreover there is a clear reference to the creation of man in the image of God, after His likeness (Gen_1:26-27).
‘Glory’ and ‘honour’ (or, majesty: worship in P.B.V. is an archaism for honour) are the attributes of royalty: of God Himself (Psa_145:5; Psa_145:12), and of kings who are His representatives (Psa_21:5; Psa_45:3). Man is crowned king of creation.
5, 6. The Psalmist looks back to man’s creation. God’s regard was exhibited in the nature with which man was endowed, and the position of sovereignty in which he was placed.
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 On vv5–6 (5) The Hebrew poet dwells on neither of these…
(5) The Hebrew poet dwells on neither of these aspects, but at once passes on to the essential greatness of man and his superiority in creation, by reason of his moral sense and his spiritual likeness to God. Another English poet sings to the stars:—
“’Tis to be forgiven
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That, in our aspirations to be great,
Our destinies o’erleap their mortal state,
And claim a kindred with you.”
—BYRON: Childe Harold.
But the psalmist looks beyond the bright worlds to a higher kinship with God Himself.
For thou hast made him a little lower than the angels.—Literally, thou makest him want but a little from God: i.e., hast made him little less than Divine. We should read, however, instead of “for thou,” “and thou hast made,” &c. The Authorised Version follows the LXX. in a translation suggested doubtlessly by the desire to tone down an expression about the Deity that seemed too bold. That version was adopted in his quotation by the author of the Epistle to the Hebrews (Heb_2:6-7). (See Note in New Testament Commentary.) Undoubtedly the word Elohim, being used to express a class of supernatural beings, includes angels as well as the Divine being (1Sa_28:13; Zec_12:8). But here there is nothing in the context to suggest limitation to one part of that class.
Crowned.—Or, compassed.
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 On vv5–6 For thou hast made him a little lower than…
For thou hast made him a little lower than the angels; rather, thou hast made him but a little lower than God ( There is no place in the Old Testament where Elohim means "angels;" and, though the LXX so translate in the present passage, and the rendering has passed from them into the New Testament, (Heb_2:7) it cannot be regarded as critically correct. The psalmist, in considering how man has been favoured by God, goes back in thought to his creation, and remembers the words of Gen_1:26, Gen_1:27, "Let us make man in our own image, after our likeness... So God created man in his own image, in the image of God created he him" (compare the still stronger expression in Psa_82:6, "I have said, Ye are gods"). And hast crowned him with glory and honour; i.e. "and, by so doing, by giving him a nature but a little short of the Divine, hast put on him a crown of glory such as thou hast given to no other creature." There is a point of view from which the nature of man transcends that of angels, since
(1) it is a direct transcript of the Divine; (Gen_1:27) and
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(2) it is the nature which the Son of God assumed. (Heb_2:16)
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 On vv5–6 Ver. 5. Thou hast made him a little lower…
Ver. 5. Thou hast made him a little lower than the angels. Perhaps it was not so much in nature as in position that man, as first formed, was inferior to the angels. At all events, we can be sure that nothing higher could be affirmed of the angels, than that they were made in the image of God. If, then, they had originally superiority over man, it must have been in the degree of resemblance. The angel was made immortal, intellectual, holy, powerful, glorious, and in these properties lay their likeness to the Creator. But were not these properties given also to man? Was not man made immortal, intellectual, holy, powerful, glorious? And if the angel excelled the man, it was not, we may believe, in the possession of properties which had no counterpart in the man; both bore God's image, and both therefore had lineaments of the attributes which centre in Deity. Whether or not these lineaments were more strongly marked in the angels than in man, it were presumptuous to attempt to decide; but it is sufficient for our present purpose that the same properties must have been common to both, since both were modelled after the same divine image; and whatever originally the relative positions of the angel and the man, we cannot question that since the fall man had been fearfully inferior to the angels. The effect of transgression has been to debase all his powers, and so bring him down from his high rank in the scale of creation; but, however degraded and sunken, he still retains the capacities of his original formation, and since these capacities could have differed in nothing but degree from the capacities of the angel, it must be clear that they may be so purged and enlarged as to produce, if we may not say to restore, the equality ... Oh! it may be, we again say, that an erroneous estimate is formed, when we separate by an immense space the angel and the man, and bring down the human race to a low station in the scale of creation. If I search through the records of science, I may indeed find that, for the furtherance of magnificent purposes, God hath made man "a little lower than the angels;" and I cannot close my eyes to the melancholy fact, that as a consequence upon apostasy there has been a weakening and a rifling of those splendid endowments which Adam might have transmitted unimpaired to his children. And yet the Bible teems with notices, that so far from being by nature higher than men, angels even now possess not an importance which belongs to our race. It is a mysterious thing, and one to which we scarcely dare allude, that there has arisen a Redeemer of fallen men, but not of fallen angels. We would build no theory on so awful and inscrutable a truth; but is it too much to say, that the interference on the behalf of man and the non-interference on the behalf of angels, gives ground for the persuasion, that men occupy at least not a lower place than angels in the love and the solicitude of their Maker? Beside, are not angels represented as "ministering spirits, sent forth to minister to the heirs of salvation?" And what is the idea conveyed by such a representation, if it be not that believers, being attended and waited on by angels, are as children of God marching forwards to a splendid throne, and so elevated amongst creatures, that those who have the wind in their wings, and are brilliant as a flame of fire, delight to do them honour? And, moreover, does not the repentance of a single sinner minister gladness to a whole throng of angels? And who shall say that this sending of a new wave of rapture throughout the hierarchy of heaven does not betoken such immense sympathy with men as goes far towards proving him the occupant of an immense space in the scale of existence? We may add, also, that angels learn of men; inasmuch as Paul declares to the Ephesians, that "now unto the principalities and powers in heavenly places is made known by the church, the manifold wisdom of God." And when we further remember, that in one of those august visions with which the Evangelist John was favoured, he beheld the representatives of the church placed immediately before the eternal throne, whilst angels, standing at a greater distance, thronged the outer circle, we seem to have accumulated proof that men are not to be considered as naturally inferior to angelsthat however they may have cast themselves down from eminence, and sullied the lustre and sapped the strength of their first estate, they are still capable of the very loftiest elevation, and require nothing but the being restored to their forfeited position, and the obtaining room for the development of their powers, in order to their shining forth as the illustrious ones of the creation, the breathing, burning images of the Godhead ... The Redeemer is represented as submitting to be humbled"made a little lower than the angels," for the sake or with a view to the glory that was to be the recompense of his sufferings. This is a very important representation one that should be most attentively considered; and from it may be drawn, we think, a strong and clear argument for the divinity of Christ.
We could never see how it could be humility in any creature, whatever the dignity of his condition, to assume the office of a Mediator and to work out our reconciliation. We do not forget to how extreme degradation a Mediator must consent to be reduced, and through what suffering and ignominy he could alone achieve our redemption; but neither do we forget the unmeasured exaltation which was to be the Mediator's reward, and which, if Scripture be true, was to make him far higher than the highest of principalities and powers; and we know not where would have been the amazing humility, where the unparalleled condescension, had any mere creature consented to take the office on the prospect of such a recompense. A being who knew that he should be immeasurably elevated if he did a certain thing, can hardly be commended for the greatness of his humility in doing that thing. The nobleman who should become a slave, knowing that in consequence he should be made a king, does not seem to us to afford any pattern of condescension. He must be the king already, incapable of obtaining any accession to his greatness, ere his entering the state of slavery can furnish an example of humility. And, in like manner, we can never perceive that any being but a divine Being can justly be said to have given a model of condescension in becoming our Redeemer ... If he could not lay aside the perfections, he could lay aside the glories of Deity; without ceasing to be God he could appear to be man; and herein we believe was the humiliation herein that self-emptying which Scripture identifies with out Lord's having been "made a little lower than the angels." In place of manifesting himself in the form of God, and thereby centering on himself the delighted and reverential regards of all unfallen orders of intelligence, he must conceal himself in the form of a servant, and no longer gathering that rich tribute of homage, which had flowed from every quarter of his unlimited empire, produced by his power, sustained by his providence, he had the same essential glory, the same real dignity, which he had ever had. These belonged necessarily to his nature, and could no more be parted with, even for a time, than could that nature itself. But every outward mark of majesty and of greatness might be laid aside; and Deity, in place of coming down with such dazzling manifestations of supremacy as would have compelled the world he visited to fall prostrate and adore, might so veil his splendours, and so hide himself in an ignoble form, that when men saw him there should be no "beauty that they should desire him." And this was what Christ did, in consenting to be "made a little lower than the angels;" and in doing this he emptied himself, or "made himself of no reputation." The very being who in the form of God had given its light and magnificence to heaven appeared upon earth in the form of a servant; and not merely so for every creature is God's servant, and therefore the form of a servant would have been assumed, had he appeared as an angel or an archangelbut in the form of the lowest of these servants, being "made in the likeness of men"of men the degraded, the apostate, the perishing. Henry Melvill, B.D., 1854.
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Ver. 5-6. God magnifies man in the work of creation. The third verse shows us what it was that raised the psalmist to this admiration of the goodness of God to man: When I consider the heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; Lord, what is man? God in the work of creation made all these things serviceable and instrumental for the good of man. What is man, that he should have a sun, moon, and stars, planted in the firmament for him? What creature is this? When great preparations are made in any place, much provisions laid in, and the house adorned with richest furnitures, we say, "What is this man that comes to such a house?" When such a goodly fabric was raised up, the goodly house of the world adorned and furnished, we have reason admiringly to say, What is this man that must be the tenant or inhabitant of this house? There is yet a higher exaltation of man in the creation; man was magnified with the stamp of God's image, one part whereof the psalmist describes in the sixth verse, Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet, etc. Thus man was magnified in creation. What was man that he should have the rule of the world given him? That he should be lord over the fish of the sea, and over the beasts of the field, and over the fowls of the air? Again, man was magnified in creation, in that God set him in the next degree to the angels; Thou hast made him a little lower than the angels; there is the first part of the answer to this question, man was magnified in being made so excellent a creature, and in having so many excellent creatures made for him. All which may be understood of man as created in God's image; but since the transgression it is peculiar to Christ, as the apostle applies it (Heb 2:6), and if those who have their blood and dignity restored by the work of redemption, which is the next part of man's exaltation. Joseph Caryl.
Ver. 5-8. Augustine having allegorized much about the wine-presses in the title of this Psalm, upon these words, What is man, or the son of man, the one being called (fwna), from misery, the other (~dank), the Son of Adam, or man, saith, that by the first is meant man in the state of sin and corruption; by the other, man regenerated by grace, yet called the son of man because made more excellent by the change of his mind and life, from old corruption to newness, and from an old to a new man; whereas he that is still carnal is miserable; and then ascending from the body to the head, Christ, he extols his glory as being set over all things, even the angels, and heavens, and the whole world as is elsewhere showed that he is. Eph 1:21. And then leaving the highest things he descended to sheep and oxen; whereby we may understand sanctified men and preachers, for to sheep are the faithful often compared, and preachers to oxen. 1Co 9:9. "Thou shalt not muzzle the mouth of the ox that treadeth out the corn." The beasts of the field set forth the voluptuous that live at large, going in the broad way: the fowls of the air, the lifted up by pride: the fishes of the sea, such as through a covetous desire of riches pierce into the lower parts of the earth, as the fishes dive to the bottom of the sea. And because men pass the sea again and again for riches, he addeth, that passeth through the way of the sea, and to that of diving to the bottom of the waters may be applied (1Ti 6:9), "They that will be rich, fall into many noisome lusts, that drown the soul in perdition." And hereby seem to be set forth the three things of the world of which it is said, "they that love them, the love of the Father is not in them." "The lust of the heart" being sensuality; "the lust of the eyes," covetousness; to which is added, "the pride of life." Above all these Christ was set, because without all sin; neither could any of the devil's three temptations, which may be referred hereunto, prevail with him. And all these, as well as "sheep and oxen," are in the church, for which it is said, that into the ark came all manner of beasts, both clean and unclean, and fowls; and all manner of fishes, good and bad, came into the net, as it is in the parable. All which I have set down, as of which good use may be made by the discreet reader. John Mayer.
Ver. 5. Man's relation to the angels.
The position Jesus assumed for our sakes. Manhood's crownthe glory of our nature in the person of the Lord Jesus.
Ver. 5-8. The universal providential dominion of our Lord Jesus.
Ver. 5-8. These verses may set forth man's position among the creatures before he fell; but as they are, by the apostle Paul, appropriated to man as represented by the Lord Jesus, it is best to give most weight to that meaning. In order of dignity, man stood next to the angels, and a little lower than they; in the Lord Jesus this was accomplished, for he was made a little lower than the angels by the suffering of death. Man in Eden had the full command of all creatures, and they came before him to receive their names as an act of homage to him as the viceregent of God to them. Jesus in his glory, is now Lord, not only of all living, but of all created things, and, with the exception of him who put all things under him, Jesus is Lord of all, and his elect, in him, are raised to a dominion wider than that of the first Adam, as shall be more clearly seen at his coming. Well might the Psalmist wonder at the singular exaltation of man in the scale of being, when he marked his utter nothingnesss in comparison with the starry universe.
Thou madest him a little lower than the angelsa little lower in nature, since they are immortal, and but a little, because time is short; and when that is over, saints are no longer lower than the angels. The margin reads it, "A little while inferior to."
Thou crownest him. The dominion that God has bestowed on man is a great glory and honour to him; for all dominion is honour, and the highest is that which wears the crown. A full list is given of the subjugated creatures, to show that all the dominion lost by sin is restored in Christ Jesus. Let none of us permit the possession of any earthly creature to be a snare to us, but let us remember that we are to reign over them, and not to allow them to reign over us. Under our feet we must keep the world, and we must shun that base spirit which is content to let worldly cares and pleasures sway the empire of the immortal soul.
(Ver. 4-8)What is man, etc.:
-Man is ev'ry thing, And more: he is a tree, yet bears no fruit; A beast, yet is, or should be more: Reason and speech we onely bring. Parrats may thank us, if they are not mute, They go upon the score.
Man is all symmetrie, Full of proportions, one limbe to another,
And all to all the world besides:
Each part may call the farthest, brother. For head with foot hath private amitie,
And both with moons and tides.
Nothing hath got so farre, But man hath caught and kept it, as his prey. His eyes dismount the highest starre: He is in little all the sphere. Herbs gladly cure our flesh, because that they Finde their acquaintance there.
For us the windes do blow; The earth doth rest, heav'n move, and fountains flow. Nothing we see, but means our good, As our delight, or as our treasure: The whole is, either our cupboard of food, Or cabinet of pleasure.
The starres have us to bed: Night draws the curtain, which the sun withdraws:
Musick and light attend our head.
All things unto our flesh are kinde In their descent and being; to our minde
In their ascent and cause.
Each thing is full of dutie: Waters united are our navigation; Distinguished, our habitation; Below, our drink; above, our meat: Both are our cleanlinesse. Hath one such beautie?
Then how are all things neat!
More servants wait on man, Than he'l take notice of: in ev'ry path
He treads down that which doth befriend him,
When sicknesse makes him pale and wan, Oh, mightie love! Man is one world, and hath Another to attend him.
George Herbert, 1593.
Ver. 5-6. God magnifies man in the work of creation. The third verse shows us what it was that raised the psalmist to this admiration of the goodness of God to man: When I consider the heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; Lord, what is man? God in the work of creation made all these things serviceable and instrumental for the good of man. What is man, that he should have a sun, moon, and stars, planted in the firmament for him? What creature is this? When great preparations are made in any place, much provisions laid in, and the house adorned with richest furnitures, we say, "What is this man that comes to such a house?" When such a goodly fabric was raised up, the goodly house of the world adorned and furnished, we have reason admiringly to say, What is this man that must be the tenant or inhabitant of this house? There is yet a higher exaltation of man in the creation; man was magnified with the stamp of God's image, one part whereof the psalmist describes in the sixth verse, Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet, etc. Thus man was magnified in creation. What was man that he should have the rule of the world given him? That he should be lord over the fish of the sea, and over the beasts of the field, and over the fowls of the air? Again, man was magnified in creation, in that God set him in the next degree to the angels; Thou hast made him a little lower than the angels; there is the first part of the answer to this question, man was magnified in being made so excellent a creature, and in having so many excellent creatures made for him. All which may be understood of man as created in God's image; but since the transgression it is peculiar to Christ, as the apostle applies it (Heb 2:6), and if those who have their blood and dignity restored by the work of redemption, which is the next part of man's exaltation. Joseph Caryl.
Ver. 5-8. Augustine having allegorized much about the wine-presses in the title of this Psalm, upon these words, What is man, or the son of man, the one being called (fwna), from misery, the other (~dayzb), the Son of Adam, or man, saith, that by the first is meant man in the state of sin and corruption; by the other, man regenerated by grace, yet called the son of man because made more excellent by the change of his mind and life, from old corruption to newness, and from an old to a new man; whereas he that is still carnal is miserable; and then ascending from the body to the head, Christ, he extols his glory as being set over all things, even the angels, and heavens, and the whole world as is elsewhere showed that he is.
Eph 1:21. And then leaving the highest things he descended to sheep and oxen; whereby we may understand sanctified men and preachers, for to sheep are the faithful often compared, and preachers to oxen. 1Co 9:9. "Thou shalt not muzzle the mouth of the ox that treadeth out the corn." The beasts of the field set forth the voluptuous that live at large, going in the broad way: the fowls of the air, the lifted up by pride: the fishes of the sea, such as through a covetous desire of riches pierce into the lower parts of the earth, as the fishes dive to the bottom of the sea. And because men pass the sea again and again for riches, he addeth, that passeth through the way of the sea, and to that of diving to the bottom of the waters may be applied (1Ti 6:9), "They that will be rich, fall into many noisome lusts, that drown the soul in perdition." And hereby seem to be set forth the three things of the world of which it is said, "they that love them, the love of the Father is not in them." "The lust of the heart" being sensuality; "the lust of the eyes," covetousness; to which is added, "the pride of life." Above all these Christ was set, because without all sin; neither could any of the devil's three temptations, which may be referred hereunto, prevail with him. And all these, as well as "sheep and oxen," are in the church, for which it is said, that into the ark came all manner of beasts, both clean and unclean, and fowls; and all manner of fishes, good and bad, came into the net, as it is in the parable. All which I have set down, as of which good use may be made by the discreet reader. John Mayer.
Ver. 6. Thou hast put all things under his feet. Hermodius, a nobleman born, upbraided the valiant captain Iphicrates for that he was but a shoemaker's son. "My blood," saith Iphicrates, "taketh beginning at me; and thy blood, at thee now taketh her farewell;" intimating that he, not honouring his house with the glory of his virtues, as the house had honoured him with the title of nobility, was but as a wooden knife put into an empty sheath to fill up the place; but for himself, he by his valorous achievements was now beginning to be the raiser of his family. Thus, in the matter of spirituality, he is the best gentleman that is the best Christian. The men of Berea, who received the word with all readiness, were more noble than those of Thessalonica. The burgesses of God's city be not of base lineage, but truly noble; they boast not of their generation, but their regeneration, which is far better; for, by their second birth they are the sons of God, and the church is their mother, and Christ their elder brother, the Holy Ghost their tutor, angels their attendants, and all other creatures their subjects, the whole world their inn, and heaven their home. John Spencer's "Things New and Old."
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 On vv5–6 For Thou hast made him a little lower than…
Psa_8:5
For Thou hast made him a little lower than the angels.
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Man a little lower than the angels
While the Psalmist refers primarily to man, we learn from St. Paul that the text has a further reference to the Lord Jesus Christ.
I. The text, as spoken of men. Perhaps it was not so much in nature as in position that man, as first formed, was inferior to the angels. Nothing higher could be affirmed of the angels than that they were made in the image of God. If, then, they had originally superiority over man, it must have been in the degree of resemblance. The angel was made immortal, intellectual, holy, powerful, glorious, and in these properties lay their likeness to the Creator. But were not these properties also given to man? Whatever originally the relative position of the angel and the man, we cannot question that since the fall man has been fearfully inferior to the angels. The effect of transgression has been to debase all his powers; but, however degraded and sunken, he still retains the capacities, of his original formation, and they many be so purged and enlarged as to produce, if we may not say to restore, the equality. Take the intellect of man; there is no limit to its progress. Use the like reasoning in regard to power, or holiness, or dignity. The Bible teems with notices, that so far from being by their nature higher than men, angels even now possess not an importance which belongs to our race. It is a mysterious thing, and one to which we scarcely dare allude, that there has arisen a Redeemer of fallen men, but not of fallen angels. And angels are represented as ministering sprints. Believers, as the children of God, are attended and waited on by angels. Then, while human nature is still walled off from every other in its special properties, risen spirits may stand on a par with the very noblest-created intelligence, glowing with the same holiness, arrayed in the same panoply, and gathering in from all the works of God the same immenseness of knowledge and the same material of ecstasy.
II. The text, as spoken of our Lord Jesus Christ. His being made a little lower than the angels is represented as with a view to the glory which was to be the recompense for His sufferings. This is a very important representation, and from it may be drawn a strong and clear argument for the divinity of Christ. We could never see how it could be humility in any creature, whatever the dignity of his condition, to assume the office of a Mediator, and to work out our reconciliation, if an unmeasured exaltation was to be the Mediators reward. A being who knew that he should be immeasurably elevated if he did a certain thing, can hardly be commended for the greatness of his humility in doing that thing. He must be the king already, ere his entering the state of slavery can furnish an example of humility. And yet in consenting to be made a little lower than the angels our blessed Redeemer actually humbled Himself. Who, then, can this man have been before becoming man? We cannot suppose that the attributes or properties of Godhead were capable of being laid aside or suspended. Shrouded and hidden, but not laid aside, was the divinity of Christ. If He could not lay aside the perfections, He could lay aside the glories of Deity. Every outward mark of majesty and greatness might be laid aside. He passes from the form of God to the likeness of men. It is not in the power of language to describe either the humility or the compassion thus displayed. It was literally the emptying Himself, the making Himself poor, that we through His poverty might be made rich. (Henry Melvill, B. D.)
Man and angel
I. Man lower than the angels.
1. By creation the angel is the elder brother of the two, for he was created first. Angels songs always bear some reference to man; something pertaining to man invariably forms part of their theme. Not only in time is man lower than the angels, he is so--
2. In the substance from which he is formed. Angels are pure spirits, but one part of man is formed out of the clay.
3. In his habitation. God gave heaven for an abode unto the angels, but the earth hath He given to the children of men.
4. In his powers. Angels excel in strength. Man that is a worm, and the son of man that is a worm.
5. In his character. Man was not made as he is, but he has made himself so, by his sin.
II. Man equal to the angels.
1. Although not in the same workroom, they are in the same service. The kings livery is worn by the humblest guard of the mail, as well as by the highest officers of the household. The angel said to John in Patmos, I am thy fellow servant.
2. They are equal in rights and privileges. The godly man is as sure of heaven as any of the angels who are now there: only as yet he is not made meet for it.
3. In kindred, for man, too, is a child of God.
4. In duration of existence. Every man is to exist forever. Neither can they die any more.
III. Man higher than the angels. That is, in his glorified state.
1. He shall have a better feast. There will be dishes on mans table that angels can never taste.
2. Better apparel. Mans garments will be the workmanship of grace. They are more expensive. Angels garments cost only a word; but blood was essential to wash the robes of the saints and to make them white.
3. A better song. Saints have themes the angels cannot think upon, and strains which they can never reach.
4. A better position, and superior privileges. Angels shall approach very near the throne; but they shall never sit upon it. (David Roberts, D. D.)
Gods idea of man
What is the little which marks mans inferiority? It is mainly that the spirit, which is Gods image, is confined in and limited by flesh, and subject to death. The distance from the apex of creation to the Creator must ever be infinite; but man is so far above the non-sentient, though mighty, stars and the creatures that share earth with him, by reason of his being made in the Divine image--i.e., having consciousness, will, and reason--that the distance is foreshortened. The gulf between man and matter is greater than that between man and God. The moral separation caused by sin is not in the Psalmists mind. Thus man is invested with some reflection of Gods glory, and wears this as a crown. He is king on earth . . . Such then is man, as God meant him to be. Such a being is a more glorious revelation of the Name than all stars and systems. Looked at in regard to his duration, his years are a hand breadth before these shining ancients of days that have seen his generations fret their little hour and sink into silence; looked at in contrast with their magnitude and numbers, numberless, he is but an atom, and his dwelling place a speck. Science increases the knowledge of his insignificance, but perhaps not the impression of it made on a quiet heart by the simple sight of the heavens. But besides the merely scientific view, and the merely poetic, and the grimly agnostic, there is the other, the religious, and it is as valid today as ever. To it the heavens are the work of Gods linger, and their glories are His, set there by Him. That being so, mans littleness magnifies the Name, because it enhances the condescending love of God, which has greatened the littleness by such nearness of care, and such gifts of dignity. The reflection of His glory which blazes in the heavens is less bright than that which gleams in the crown of glory and honour on mans lowly yet lofty head. (A. Maclaren, D. D.)
The dignity of man--his restlessness
But little lower than God (R.V.). It seems as though man were born with the rudiments of omniscience, and was therefore bound to be made impatient by the discovered presence of anything that declined to be known; and born, likewise, with the rudiments of omnipresence, and therefore bound to be disquieted by the sight of any frontier not yet transcended. That is one of the startling proofs of the impatient in our nature. Put a man in a room, and, no matter how large the room, he wants the window up; every place crowds and we want to move out. From the time when Abraham crossed the Euphrates and Joshua went over the Jordan, mankind has been wanting to get out and over the river. We do not know all the lakes in Africa yet, but some of us are a good deal more interested over the imagined discovery of canals in the planet Mars than we are over the seas and waterways of the distant parts of our own globe. No pasture is so large but we want to get over the fence and crop the grass on the other side. Not only are we irritated by limitations of place, and try to be ubiquitous, but are similarly annoyed by limitations of time, and attempt to explore and map the centuries that preface recorded history, and even the ages that are the threshold of the present history of the earth and heavens. We are so accustomed to this habitual intrusion into untraversed domains that it can easily escape us what a certain irrepressibleness moving within us all this betokens; and this sailing out among the stars and then coming home, for a little while, to make a book of what we have seen there, what the stars are made of, how large they are, how much they weigh, whether they are young or old, infant, middle-aged, grey haired, or imbecile, and this groping back into the old years of our universe, towards the primeval days, tracking the progress of events, or trying to decipher the wheel marks made in the old strata or on the cosmic star mist by the giant car of onward movement when creations springtide was yet on, and then coming quietly back to today, and in an easy chair by the fire complacently penciling diary notes of the worlds babyhood, and with no feeling at all but that it is the thing for a man to do, that the universe is to be known, and that man is here to know it--well, there is a Titanic audacity about it all that is to me superbly uplifting. Man may bare failed in a good deal that he attempts, a good many diary memoranda he may have entered under the wrong day of the month or even under the wrong month, but there is a hugeness in the very venture that betrays Titanic fibre. There are certain heights of audacity that the fool may essay to scale, but there are cloud-piercing pinnacles of audacity that there is not room in a fools mind to even conceive or tension to adventure. But not only can man stand up in the face of nature and cross question it and compel it to testify too, but he can exercise upon nature a volitional as well as an intellectual mastery, and can harness it to his own purposes. We are not afraid of the World any more, in the old way in which men used to be, partly because we know her way. We know how to take her. We have a presentiment of what she is plotting before she does it, and so not likely, as once, to be caught napping. The forces that used to play about us with all the untrained friskiness of wild horses prancing and cantering over the plain we have caught, some of them, and have put a collar about their necks and bits in their mouths, and, by means of a good deal of draft tackle that we have rather ingeniously devised, have set them drawing our loads, turning our wheels, working our machinery, and running all our errands. And, now, what we call Civilisation is, a good deal of it, simply a matter of the success with which we make nature do our work. We are not, of course, claiming for man that he has completely subjected the worlds wide energy. Storm and steam have still to be dealt with warily--a thunderbolt is still hot if handled carelessly; but the entire attitude of man towards all these things is changed. A lion is stronger than a man, and if the two meet on brute ground the lion will always be a good deal more than a match for him; but man is a good deal smarter than the lion, and if the two meet on an intelligent ground, the lion will be driven to the wall. So in regard to the raw energies of the material world, if man undertakes to wrestle with nature on material ground, man will invariably be whipped, and the bit of lightning would be just as demoralising to a Socrates as to a mule or pony, providing the encounter take place on territory that is distinctively the lightnings own. But let a man take that same bit of lightning on to ground that is distinctively his own, and he will file its teeth and put a muzzle over its nose, and tie a string around its neck and attach a letter to that string and send the little amphibious streak either under the water to London or overland to San Francisco, and all over so quickly that you see his muzzle on the return trip almost before you had time to know that he was fully off. That is the sort of thing that man is when he steps off from the ground of materiality or of brutality and gathers himself together on the imperial platform of his own God-imitating personality; and there is where he wants to keep himself in all this matter of trying to appreciate his true and genuine denotement. Damaging and discouraging suspicions of diminutiveness are never going to insinuate themselves and get the better of us till we have been allowing our measure to be calculated on some other basis than that of what we distinctly are as personal beings. That is why David in the earlier part of this very Psalm was oppressed by thoughts of mans littleness; he undertook to compute human greatness with an astronomical tape line; he was distressed by the small figure he made as seen against the vastness of the stellar sky taken as a background. But the mere arithmetic immensity of the heavens has properly nothing to do with it; yardsticks are utterly foreign to the account. It was a far greater thing to be David contemplating the heavens than it was to be the heavens making eyes at David. It is a greater thing to be able to think the heavens than it is to be the heavens. (Charles H. Parkhurst, D. D.)
Mans glory--its loss and recovery
In the apse of St. Sophias, Constantinople, the guide points out a place where there is a hidden face of Christ portrayed by some early Christian artist. When the Mohammedan conqueror possessed himself of that noble Christian temple he ordered all Christian symbols to be effaced. This beautiful head of Christ was covered over with canvas. When the Christian conqueror again enters the gates of Constantinople the canvas will doubtless be torn away and this bit of early Christian art be brought to light and restored; and let but the gates of the city of mans soul be opened to the conquering King, and his Lord shall strip away the sins that hide Gods glory in these fleshly temples, and the resplendent image of God shall be seen in men once more.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v5 For thou hast made him a little lower than…
For thou hast made him a little lower than the angels
In Psalms 2. Christ was presented as Jehovah’s Son and King, rejected and crucified but yet to reign in Zion. In Psalms 8, while His deity is fully recognized (Psa 8:1), Psalms 110 with Mat 22:41-46 He is seen as Son of man Psa 8:4-6 who, "made for a little while lower than the angels, " is to have dominion over the redeemed creation Heb 2:6-11. The authority here is racial and Adamic, rather than purely divine as in Psalms 2, or Davidic as in Psalms 89. That which the first man lost, the second man and "last Adam" more than regained. Heb 2:6-11 in connection with Psalms 8, and Rom 8:17-21 show that the "many sons" whom He is bringing to glory, are joint heirs with Him in both the royal right of Psalms 2. and the human right of Hebrews 2. See Psalms 16, next in order of the Messianic Psalms.
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angel (See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v6 You make him to rule over the works ...…
You make him to rule over the works ... you have put all things under his feet
These two clauses express similar meanings. (See: Parallelism)
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You make him ... under his feet
"you make them ... under their feet." The words "him" and "his" here refer to people.
the works of your hands
The hands represent what God has done. AT: "the things that you made" (See: Metonymy)
you have put all things under his feet
Having authority to rule others or control things is spoken of as having them under one's feet. This means God gave people authority over all that he created. AT: "you have given him authority over all things" (See: Metaphor)
translationWords
works
hand
ewe
cow
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5–6 8:5 Yet you made them only a little lower…
8:5 Yet you made them only a little lower than God: Humans bear God’s image; the Lord has endowed humans with dignity and charged them to rule (Gen 1:26-27). Hebrews 2:6-8 applies these words to Jesus Christ, the ideal human who fully realized God’s purposes.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.