المزامير ٨:١

(Heb.: 8:2-3) Here, for the first time, the subject speaking in the Psalm is not one individual, but a number of persons; and who should they be but the church of Jahve, which (as in Neh 10:30) can call Jahve its Lord (אדנינוּ, like אדני from אדנים plur. excellentiae, Ges. ֗108, 2); but knowing also at the same time that what it has become by grace it is called to be for the good of the whole earth? The שׁם of God is the impress (cognate Arabic wasm, a sign, Greek σῆμα) of His nature, which we see in His works of creation and His acts of salvation, a nature which can only be known from this visible and comprehensible representation (nomen = gnomen). (Note: Cf. Oehler's art. Name in Herzog's Real-Encyklopdie.) This name of God is certainly not yet so known and praised everywhere, as the church to which it has been made known by a positive revelation can know and praise it; but, nevertheless, it, viz., the divine name uttered in creation and its works, by which God has made Himself known and capable of being recognised and named, ifs אדּיר amplum et gloriosum, everywhere through out the earth, even if it were entirely without any echo. The clause with אשׁר must not be rendered: Who, do Thou be pleased to put Thy glory upon the heavens (Gesenius even: quam tuam magnificentiam pone in caelis), for such a use of the imperat. after אשׁר is unheard of; and, moreover, although it is true a thought admissible in its connection with the redemptive history (Psa 57:6, 12) is thus obtained, it is here, however, one that runs counter to the fundamental tone, and to the circumstances, of the Psalm. For the primary thought of the Psalm is this, that the God, whose glory the heavens reflect, has also glorified Himself in the earth and in man; and the situation of the poet is this, that…

The psalmist here sets himself to give to God the glory due to his name. Dr. Hammond grounds a conjecture upon the title of this psalm concerning the occasion of penning it. It is said to be upon Gittith, which is generally taken for the tune, or musical instrument, with which this psalm was to be sung; but he renders it upon the Gittite, that is, Goliath the Gittite, whom he vanquished and slew (1 Sa. 17); that enemy was stilled by him who was, in comparison, but a babe and a suckling. The conjecture would be probable enough but that we find two other psalms with the same title, Ps. 81 and Psa 84:1. Two things David here admires: - I. How plainly God displays his glory himself, Psa 8:1. He addresses himself to God with all humility and reverence, as the Lord and his people's Lord: O Lord our Lord! If we believe that God is the Lord, we must avouch and acknowledge him to be ours. He is ours, for he made us, protects us, and takes special care of us. He must be ours, for we are bound to obey him and submit to him; we must own the relation, not only when we come to pray to God, as a plea with him to show us mercy, but when we come to praise him, as an argument with ourselves to give him glory: and we shall never think we can do that with affection enough if we consider, 1. How brightly God's glory shines even in this lower world: How excellent is his name in all the earth! The works of creation and Providence evince and proclaim to all the world that there is an infinite Being, the fountain of all being, power, and perfection, the sovereign ruler, powerful protector, and bountiful benefactor of all the creatures. How great, how illustrious, how magnificent, is his name in all the earth! The light of it shines in men's faces every where (Rom 1:20); if they shut their eyes…

Ps 8 Psalm 8 opens the second segment of Book One (Pss 8–14). The psalmist celebrates God’s creation and the dignity of the ideal human being (see Ps 1). Instead of the world of enemies, wicked people, and distorted justice that is presented in Pss 3–7, this psalm promotes an image of the world as God originally created it. A weary person can envision a place of dignity in God’s world. 8:1 The Lord (Hebrew Yahweh), the covenant God of Israel (Exod 3:15), also holds the title of Lord (Hebrew ’adonay), the king of the earth. • The word translated majestic (sometimes translated “mighty”) can describe kings (Ps 136:18), heroes (16:3), mountains (76:4), or waves breaking on the seashore (93:4). While all are awe-inspiring and mighty, the created order pales in comparison with the Lord. • A person’s name embodies their reputation. • The earth and the heavens reveal the Lord’s splendor. All creation worships and praises the Lord (66:4; 113:3; 145:21).