Psalms 8:6
Verse
Context
Sermons







Summary
Commentary
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 8:7-9) Man is a king, and not a king without territory; the world around, with the works of creative wisdom which fill it, is his kingdom. The words "put under his feet" sound like a paraphrase of the רדה in Gen 1:26, Gen 1:28, כּל is unlimited, as in Job 13:1; Job 42:2; Isa 44:24. But the expansion of the expression in Psa 8:8, Psa 8:9 extends only to the earth, and is limited even there to the different classes of creatures in the regions of land, air, and water. The poet is enthusiastic in his survey of this province of man's dominion. And his lofty poetic language corresponds to this enthusiasm. The enumeration begins with the domestic animals and passes on from these to the wild beasts-together the creatures that dwell on terra firma. צנה (צנא Num 32:24) from צנה (צנא) Arab. dnâ (dn'), as also Arab. dân, fut. o., proliferum esse is, in poetry, equivalent to צאן, which is otherwise the usual name for small cattle. אלפים (in Aramaic, as the name of the letter shows, a prose word) is in Hebrew poetically equivalent to בּקר; the oxen which willingly accommodate themselves to the service of man, especially of the husbandman, are so called from אלף to yield to. Wild animals, which in prose are called חיּת הארץ, (השּׂדה) here bear the poetical name בּהמות שׂדי, as in Joe 2:22, cf. Joe 1:20, Sa1 17:44. שׂדי (in pause שׂדי) is the primitive form of שׂדה, which is not declined, and has thereby obtained a collective signification. From the land animals the description passes on to the fowls of the air and the fishes of the water. צפּור is the softer word, instead of עוף; and שׁמים is water. צפּור is the softer word, instead of עוף; and שׁמים is used without the art. according to poetical usage, whereas היּם without the art. would have sounded too scanty and not sufficiently measured. In connection with ימּים the article may be again omitted, just as with שׁמים. עבר is a collective participle. If the following were intended: he (or: since he), viz., man, passes through the paths of the sea (Bttcher, Cassel, and even Aben-Ezra and Kimchi), then it would not have been expressed in such a monostich, and in a form so liable to lead one astray. The words may be a comprehensive designation of that portion of the animal kingdom which is found in the sea; and this also intended to include all from the smallest worm to the gigantic leviathan: ὁππόσα ποντοπόρους παρεπιστείβουσι κελεύθους (Apollinaris). If man thus rules over every living thing that is round about him from the nearest to the most remote, even that which is apparently the most untameable: then it is clear that every lifeless created thing in his vicinity must serve him as its king. The poet regards man in the light of the purpose for which he was created.
John Gill Bible Commentary
Thou madest him to have dominion over the works of thy hands,.... All power in heaven and in earth being given to him: when he was raised from the dead, and when he ascended on high, and was set down at the right hand of God, he was made or declared Lord and Christ; Lord of the hosts of heaven, of all the angels there, King of saints, King of kings, and Lord of lords. All things in heaven and earth, which God has made, are put into his hands, to subserve his cause and glory, and for the good of his people; for he is head over all things to the church. The Ethiopic version reads, "all the works of thy hands"; among whom are angels. This is a greater dominion than was given to the first man, Adam, Gen 1:25; thou hast put all things under his feet; or put them in subjection to him, as the phrase signifies, and as it is interpreted, Heb 2:8. Good angels are subject to him, as appears by their ministration to him, their dependence on him, and adoration of him, Pe1 3:22; devils are subject to him, whether they will or not; and so are wicked men, whose power and wrath he is able to restrain, and does; and the church is subject to Christ, as her head; and so all good men, willingly and heartily, and from a principle of love, obey his commands: yea, all creatures in the earth, air, and sea, are in subjection to him; an enumeration of which is given in the following verses.
Tyndale Open Study Notes
8:6 gave them charge of everything: The psalmist is still referring to humans in general. Paul applies these words to Jesus as the perfect man who has made the created order—even death (1 Cor 15:25-27)—subject to God and his glory. The New Testament connects these themes of creation and salvation with Jesus Christ (John 1:1-2, 14; Col 1:16).
Psalms 8:6
How Majestic Is Your Name!
5You made him a little lower than the angels; You crowned him with glory and honor. 6You made him ruler of the works of Your hands; You have placed everything under his feet: 7all sheep and oxen, and even the beasts of the field,
- Scripture
- Sermons
- Commentary
The Book of Ruth #2
By T. Austin-Sparks2.3K49:39RuthJOS 13:7RUT 1:3PSA 8:6PSA 16:5ROM 8:32EPH 2:1REV 22:5In this sermon, the preacher emphasizes the significance of the book of Ruth in understanding God's plan of redemption. The book portrays the state of human loss and hopelessness, reflecting the curse that rests upon the world and the sinful nature of mankind. However, the good news of resurrection and redemption reaches Moab, symbolized by the barley harvest in Bethlehem. The preacher highlights that redemption is not merely a doctrine or truth, but a vital union with the living person of Christ. The sermon concludes by referencing the last words of the book of Ruth, which foreshadow the ultimate redemption through a kinsman redeemer, pointing to the future fulfillment of God's plan.
Church, the Reigning Christ Is for You
By Tim Conway48855:36PSA 8:6EPH 1:22PHP 2:9COL 1:29HEB 2:8This sermon delves into Ephesians chapter 1, emphasizing the richness of its content and the significance of understanding the power and authority given to believers through Christ. It highlights the unity between Christ as the Head and the Church as His body, emphasizing the exalted human nature of Jesus and the power available to believers through Him. The sermon encourages living in the reality of Christ's reign and the victory over sin and challenges believers to embrace the power at work within them to live a victorious Christian life.
Epistle 268
By George Fox0RestorationFaith in God's ProvisionGEN 1:27PSA 8:6PSA 24:1MAT 6:27MAT 6:30JHN 12:361CO 3:7EPH 4:24HEB 1:31PE 2:22George Fox emphasizes that God provided for humanity even before creation, making man in His image and endowing him with righteousness and holiness. He explains that Christ's mission is to restore humanity to this original state, highlighting the futility of worrying and the importance of faith in God's provision. Fox reminds us that true growth and increase come from the Lord, as He is the Creator and sustainer of all things. He calls believers to recognize their dominion and purpose in glorifying God through righteousness and holiness, as intended from the beginning. Ultimately, Fox encourages faith in the light of Christ to achieve spiritual growth and restoration.
Our Daily Homily - Psalms
By F.B. Meyer0Spiritual ResilienceThe Power of God's WordPSA 1:3PSA 2:7PSA 3:3PSA 4:3PSA 5:3PSA 6:3PSA 7:8PSA 8:6PSA 9:10PSA 10:1F.B. Meyer emphasizes the importance of rooting ourselves in God's Word to maintain spiritual vitality and resilience against life's challenges. He draws parallels between the flourishing of a tree planted by water and the believer's life sustained by meditation on Scripture. Meyer also reflects on the transformative power of God's gentleness and the necessity of prayer, urging believers to seek a deeper relationship with God through intentional communion and trust. He reassures that God is always present, even in trials, and encourages believers to embrace their identity as anointed ones, destined for dominion and fellowship with the Divine.
Rev 12:10. the Heavenly Song of Victory
By Horatius Bonar0The Kingdom of GodVictory in ChristGEN 1:28PSA 8:6MAT 28:18ROM 16:201CO 15:25PHP 2:92TI 4:18HEB 2:8REV 11:15REV 12:10Horatius Bonar expounds on Revelation 12:10, celebrating the heavenly song of victory that proclaims the arrival of salvation, strength, and the kingdom of God, as the accuser is cast down. This song signifies progress in the ongoing battle against evil, marking each victory as a step closer to the ultimate fulfillment of God's promises. Bonar emphasizes that while the dragon is temporarily cast down, the work of salvation unfolds progressively through history, culminating in the final victory at Christ's return. Each note of the song—salvation, power, kingdom, and authority—reflects the ongoing revelation of God's glory and the establishment of His reign. The sermon encourages believers to anticipate the complete realization of God's kingdom and the authority of Christ over all creation.
Rev. 19:12. Messiah's Many Crowns
By Horatius Bonar0Messiah's KingshipDivine GovernancePSA 8:6ISA 9:6HEB 2:5REV 5:10REV 19:12Horatius Bonar preaches on Revelation 19:12, emphasizing that God's eternal purpose is to govern the world through humanity, specifically through the Messiah, who embodies both Adam and God. Despite humanity's failure to maintain dominion due to sin, the promise of redemption and rightful rule remains through Christ, who will ultimately reign with many crowns, symbolizing His authority over heaven, earth, and all powers. Bonar highlights that true governance must align with divine principles, and that the Messiah will restore righteousness and justice, fulfilling God's original design for humanity's rule. The sermon calls believers to recognize Christ's sovereignty and the hope of His return to establish His kingdom on earth.
The Man Upon the Throne Governs Everything
By T. Austin-Sparks0The Throne of GodThe Sovereignty of ChristPSA 2:1PSA 8:6EZK 1:26JHN 6:62ACT 7:56EPH 5:25HEB 1:8REV 1:1REV 3:21REV 21:10T. Austin-Sparks emphasizes the centrality of the Man upon the Throne in Ezekiel's vision, asserting that all of history and prophecy must be viewed through this lens. He explains that the Throne represents God's ultimate authority and governance, with the Son of Man at its center, signifying that all dominion and judgment stem from Him. Sparks highlights that the character of this Man governs everything, including the ministry of God's servants and the recovery of His testimony. He concludes that the Church's strength and confidence come from the understanding that Jesus is on the Throne, which empowers believers to endure trials and fulfill their calling. The message is clear: the presence of Christ in His rightful place is essential for the Church to realize its inheritance and purpose.
Attainment by Discipline
By T. Austin-Sparks0Spiritual AscendencyDiscipline in FaithDEU 28:1PSA 8:6PSA 24:3MAT 27:24EPH 1:22HEB 2:9HEB 12:22REV 7:14REV 14:1REV 21:12T. Austin-Sparks emphasizes that God's ultimate purpose is to have a people in absolute ascendency, which is a central theme throughout Scripture. He illustrates this through the history of Israel, showing how their failures serve as warnings for the church today, as they lost their intended spiritual dominion due to clinging to the letter of the law rather than embracing the spirit of divine life. The sermon highlights that ascendency is achieved through discipline and challenging experiences, urging believers to view their trials as opportunities for spiritual growth rather than personal grievances. Sparks concludes by affirming that true ascendency is not merely a future promise but a present reality for those who rise above their circumstances through faith in Christ. The ultimate question remains, 'Who shall ascend?' and the answer lies in a disciplined and united people of God.
The Nature and Motive of Spiritual Ascendency
By T. Austin-Sparks0Spiritual AscendencyService to GodEXO 23:17PSA 8:6PSA 24:3PSA 122:2ACT 20:24EPH 4:8PHP 3:14HEB 3:7HEB 10:35REV 14:1T. Austin-Sparks emphasizes the significance of spiritual ascendency, urging believers to cultivate a deep desire for spiritual elevation akin to the Israelites' longing for Zion. He challenges the audience to examine their motives for spiritual ambition, highlighting that true ascendency is rooted in service to God and others rather than self-interest. Sparks warns against the 'malady of not wanting,' which can hinder spiritual growth, and stresses the importance of perseverance and faith in the face of trials. He illustrates that spiritual ascendency is not merely a personal achievement but a means to serve and uplift the community of believers. Ultimately, he calls for a renewed commitment to spiritual aspirations that glorify God and fulfill His purposes.
The Son and the Universe
By H.J. Vine0PSA 8:6JHN 1:3EPH 1:22EPH 4:10COL 1:16COL 1:20HEB 1:2HEB 2:9H.J. Vine preaches about the divine revelation of the glory of our Lord Jesus Christ, His relation to the whole creation, and the role of the Holy Spirit in leading us to understand these truths. The sermon delves into three main aspects: (1) Christ as the Creator of all things, highlighting His role in the creation of the universe and the heavenly thrones and authorities; (2) Christ as the Reconciler of all things, focusing on His sacrifice for universal peace and reconciliation, including the assembly as His body; (3) Christ as the Filler of all things, emphasizing His ascension above all heavens to fill the universe and the role of the assembly in this divine plan.
Matthew 21:1-9. Christ Approaches Jerusalem, Riding on a Donkey.
By Favell Lee Mortimer0PSA 8:6Favell Lee Mortimer reflects on the humble yet triumphant entry of Jesus into Jerusalem, fulfilling prophecies and displaying his divine wisdom and power through humility. Despite being the King of Israel, Jesus chose to ride on a donkey, symbolizing his role as the Prince of Peace and the meek Savior. This act of condescension highlights the contrast between earthly monarchs and the majesty of the Son of God, who accepted humble honors from the crowd. Mortimer emphasizes the need for believers to approach Jesus with confidence and humility, bowing their hearts and wills to his royal authority, as he promises salvation to his faithful servants.
The Bringing in of a Man
By T. Austin-Sparks0PSA 8:6JHN 1:3ROM 8:191CO 15:45EPH 2:15PHP 2:13COL 1:16HEB 13:211JN 3:8REV 21:4REV 22:3T. Austin-Sparks preaches about the lost impact of Christ, the Gospel, and Christianity due to the influence of tradition, theology, and mystical cults. He emphasizes the need to rediscover the real meaning of Christ to experience a new impact personally and to impact the world. The sermon delves into the significance of Christ as the last Adam, a life-giving spirit, and His role in the Divine scheme of things as the answer to the universe, the terminal point between purpose and fulfillment, the climax of Divine energies, the instrument for answering the iniquity of the universe, the channel of life to a world race, and the spiritual head in terms of life through faith and righteousness.
And the Kine Went Along the Highway,
By F.B. Meyer0Prioritizing GodDivine Guidance1SA 6:12PSA 8:6MAT 10:37MAT 17:27LUK 19:30ACT 28:30F.B. Meyer emphasizes the divine guidance evident in the story of the kine that moved along the highway, illustrating how God can direct even the most instinctual behaviors to fulfill His purposes. He draws parallels to various biblical instances where God orchestrated events for His glory, suggesting that all creation ultimately serves Christ and His mission. Meyer encourages believers to trust in God's sovereignty over all circumstances and to prioritize their commitment to Him, even when it means leaving behind what they hold dear.
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 8:7-9) Man is a king, and not a king without territory; the world around, with the works of creative wisdom which fill it, is his kingdom. The words "put under his feet" sound like a paraphrase of the רדה in Gen 1:26, Gen 1:28, כּל is unlimited, as in Job 13:1; Job 42:2; Isa 44:24. But the expansion of the expression in Psa 8:8, Psa 8:9 extends only to the earth, and is limited even there to the different classes of creatures in the regions of land, air, and water. The poet is enthusiastic in his survey of this province of man's dominion. And his lofty poetic language corresponds to this enthusiasm. The enumeration begins with the domestic animals and passes on from these to the wild beasts-together the creatures that dwell on terra firma. צנה (צנא Num 32:24) from צנה (צנא) Arab. dnâ (dn'), as also Arab. dân, fut. o., proliferum esse is, in poetry, equivalent to צאן, which is otherwise the usual name for small cattle. אלפים (in Aramaic, as the name of the letter shows, a prose word) is in Hebrew poetically equivalent to בּקר; the oxen which willingly accommodate themselves to the service of man, especially of the husbandman, are so called from אלף to yield to. Wild animals, which in prose are called חיּת הארץ, (השּׂדה) here bear the poetical name בּהמות שׂדי, as in Joe 2:22, cf. Joe 1:20, Sa1 17:44. שׂדי (in pause שׂדי) is the primitive form of שׂדה, which is not declined, and has thereby obtained a collective signification. From the land animals the description passes on to the fowls of the air and the fishes of the water. צפּור is the softer word, instead of עוף; and שׁמים is water. צפּור is the softer word, instead of עוף; and שׁמים is used without the art. according to poetical usage, whereas היּם without the art. would have sounded too scanty and not sufficiently measured. In connection with ימּים the article may be again omitted, just as with שׁמים. עבר is a collective participle. If the following were intended: he (or: since he), viz., man, passes through the paths of the sea (Bttcher, Cassel, and even Aben-Ezra and Kimchi), then it would not have been expressed in such a monostich, and in a form so liable to lead one astray. The words may be a comprehensive designation of that portion of the animal kingdom which is found in the sea; and this also intended to include all from the smallest worm to the gigantic leviathan: ὁππόσα ποντοπόρους παρεπιστείβουσι κελεύθους (Apollinaris). If man thus rules over every living thing that is round about him from the nearest to the most remote, even that which is apparently the most untameable: then it is clear that every lifeless created thing in his vicinity must serve him as its king. The poet regards man in the light of the purpose for which he was created.
John Gill Bible Commentary
Thou madest him to have dominion over the works of thy hands,.... All power in heaven and in earth being given to him: when he was raised from the dead, and when he ascended on high, and was set down at the right hand of God, he was made or declared Lord and Christ; Lord of the hosts of heaven, of all the angels there, King of saints, King of kings, and Lord of lords. All things in heaven and earth, which God has made, are put into his hands, to subserve his cause and glory, and for the good of his people; for he is head over all things to the church. The Ethiopic version reads, "all the works of thy hands"; among whom are angels. This is a greater dominion than was given to the first man, Adam, Gen 1:25; thou hast put all things under his feet; or put them in subjection to him, as the phrase signifies, and as it is interpreted, Heb 2:8. Good angels are subject to him, as appears by their ministration to him, their dependence on him, and adoration of him, Pe1 3:22; devils are subject to him, whether they will or not; and so are wicked men, whose power and wrath he is able to restrain, and does; and the church is subject to Christ, as her head; and so all good men, willingly and heartily, and from a principle of love, obey his commands: yea, all creatures in the earth, air, and sea, are in subjection to him; an enumeration of which is given in the following verses.
Tyndale Open Study Notes
8:6 gave them charge of everything: The psalmist is still referring to humans in general. Paul applies these words to Jesus as the perfect man who has made the created order—even death (1 Cor 15:25-27)—subject to God and his glory. The New Testament connects these themes of creation and salvation with Jesus Christ (John 1:1-2, 14; Col 1:16).