THE SOVEREIGNTY OF THE SON OF MAN This psalm is a song of praise (Hymn), glorifying God the Creator, for having given human beings responsibility and dignity. Its theme is the greatness and the glory of God which is perceived through the greatness and honor of man. It declares the glory of God's Name and His abundant grace, by claiming who He is and what He has done, and relating us and our world to Him. It brings to light the unexpectedness of God's ways in the roles He has assigned to the strong and the weak [2], the spectacular and the obscure. This psalm gives an answer to the question, "What is man?", by underlining the redeeming work of the Son of Man who was incarnated and appeared in humiliation, a little lower than the angels, to taste death on behalf of every man, but is now crowned with glory and honor, so that we might be glorified in Him and with Him. In other words, God's glory is manifested in the dignity of human nature as it was in its origin, and as it is to be restored in Christ who became the "Son of Man." As in many other psalms, two main feelings fill the soul of the psalmist: fear of God and joy in His glory. The melody of the whole psalm is inspired by these two feelings or attitudes. These feelings do not oppose or contradict each other but they are integral and complementary. For the awe of God or His glory grants peace and joy within His children who hope that they will participate in His heavenly glories. Some scholars state that this psalm was composed at night, while David was watching the flock. It is an evening meditation. A MESSIANIC PSALM Psalm 8 is quoted in the New Testament three times. Our Lord mentions it when the children in the temple cried out "Hosanna to the Son of David (Matt. 21:16). St. Paul also quotes it in (1 Cor. 15:27 and Hebr. 2:5-9), indicating that it refers to our Lord. It is considered as a highly Messianic Psalm1; It is a prophecy concerning Christ in His passion, His resurrection and His dominion over all creatures. A Syriac scholar says, "The eighth psalm concerns Christ our Redeemer." In the Hebrew version the fist word of the first and of the eighth verses is Jehovah. Number eight refers to the world to come or to the end. Then this Messianic Psalm speaks of Jehovah as the first and last who embraces all believers to raise them to the eternal glories. OUTLINE 1. How wonderful is Your name! [1-2]. 2. Contrasts the awesome universe and tiny human beings [3- 4]. 3. Man's dignity as a divine gift [5-9]. 4. Praise of the name of the Lord [9]. THE TITLE 1 Plumer: Psalms, p. 121; Weiser, p. 141. https://coptic-treasures.com/ 2 " Unto the end, for the presses. To The chief musician upon Gittith. A psalm of David." The word "Gittith" is used also in the titles of (Ps. 81 and 84). The three psalms distinguished by this title are of a joyful, thanksgiving character. "Gittith" is in some way related to the Philistine city of Gath. It could be a reference to a musical instrument, a kind of lyre, some particular tune, or the beginning of some famous and well-known song popular in Gath. David had a close association with the Philistines, having lived with them while a fugitive from Saul (1 Sam. 27: 1-7) and had employed them as his personal bodyguard (2 Sam. 8:18). The word "Gittith" in Hebrew means "wine press" (Judg. 6:11; Lam. 1:15; Joel 3:13). In the plural we have in Neh. 13:15 Gittoth, very nearly the same as Gittith. The Saptuagint and Vulgate uses in the title the expression "For the wine-presses." It is an allusion to Edom which shall be trodden down like grapes in a wine press. It may be a reference to the wine press where the precious blood was poured on Calvary's cross (Isa. 63: 1-4). This title is connected with that of Psalm 9 "Muth labben" which means "the death of the Son". We may take the wine press to mean the church For even the Divine word may be interpreted as the grape. Since the Lord has been called a Cluster of grapes: the Word that was sent before to the people of Israel, brought from the land of promise hanging on a staff, and as if He was crucified (Nun. 13: 23)... That wine, which is the product of the vine of the New Testament and which the Lord has to drink with his saints in the kingdom of His Father (Matt. 26: 29), is most sweet and most health-giving. "Wine presses" usually indicate martyrdom, as if they who confess the name of Christ are trodden down be the blows of persecution, yet their moral remains as husks are left over after pressing on earth, but their souls flow forth to rest in the heavenly habitation (as wine). St. Augustine HOW WONDERFUL IS YOUR NAME! "O Lord, our Lord, how wonderful is your name in all the earth! For Your majesty is exalted above the heavens" [1]. 1. God's Name is wonderful through his creation, and through His covenant with man, wherever he is! This psalm reveals how excellent is the Lord's name, as the King of the universe. It uses royal terms such as: "majestic" [1-9], "have crowned Him with glory and honor" [5], "You have set Him over the works of Your hands (dominion); You have put all things under His feet" [6]. What does "the earth" refer to? Earth refers to our body which was created from earth. He is glorified in this body which He honored through His incarnation, and which He renews by His Holy Spirit in Baptism and forms it as His own holy temple. Consequently, His glory fills "all the earth" as the Creator of the universe. https://coptic-treasures.com/ 3 Human arts produce houses, ships, cities and pictures. But how shall I express what God makes? Behold the whole universe; it is His work: and the heavens, the sun, angels, and men, are all the work of His fingers. How great is the power of God1! St. Clement of Alexandria For man upon earth, as far as his bodily nature is concerned, is dust and ashes: but he has been honored by God, by having been made in His image and likeness; not in his bodily shape, but rather because he is capable of being just and good, and fit to practice all virtues. The Creator, therefore, takes care of him, as being His creature, and for the purpose of adorning the earth with him. For as the prophet Isaiah says: "He made it not in vain, but that it should be inhabited" (Isaiah 45:18) - inhabited of course by a rational animal, who can discern, with all the modulations of the mind, the Creator and Artificer of the Universe, and hence glorify Him as do the spirits that are above2. St. Cyril of Alexandria St Clement of Alexandria, Origen, and St. Gregory of Nyssa see that God is above any name. His names are given to us just to acknowledge Him by our limited mind. St. Gregory of Nyssa say, [How can He who is always beyond everything we know be designated by a name? The great David often calls God by a multitude of names and admitted them as being inferior to the truth: "For You are God, compassionate, merciful, patient, rich in mercy, true, strong, steadfast, a refuge, power, help, assistance, horn of salvation, ect..." And again David confesses that God's name is not known in all the earth, yet it is admired. "How wonderful is Your name in all earth3."] 2. His praise is chanted on high: "For Your majesty is exalted above the heavens" [1]. Since the "earth" refers to our body, then we praise Him with all our body, i.e. with all our feelings, emotions, and capacity. For `the heavens', here, refers to our "inner heaven," i.e. our soul, where God has established His kingdom (Luke 17:21). His glory is reflected upon and in our soul, for He says: "And your name has become known among the heathen because of your beauty, which I have put in you" Ezekiel 16:14. AWESOME UNIVERSE AND TINY HUMAN BEINGS "For when I behold Your heavens, the work of Your fingers, the moon, and the stars, which you have established" [3]. Here he mentions only the moon and the stars with no allusion to the sun, which refers to our Lord, the Heavenly Bride groom (Ps. 19:5). The moon with its changes is the church, and the stars with different degrees of brightness are typical of believers. The moon and stars that glorify God are the sinners who receive the grace of God and are sanctified by the Holy Spirit, they were earth and have become heaven. The psalmist says that heavens are the works of God's fingers [3]. As in all manual work where man uses his fingers, so also in condescension to our capacities God is said to have made the heavens by His fingers. This is an ascetic and humble form of expression even though there is the realization that He has no body or physical members. 1 Exhort. To the Heathen, 4. 2 Comm.. on Luke, hom. 96. 3 Comm.. on Canticle, sermon 12 https://coptic-treasures.com/ 4 The Law also is written by the finger of God (Exod. 31:18), by which we understand the Holy Spirit. The Holy Spirit who records God's words in our hearts has alone the power to change us unto heavens! St. Augustine states that the Holy Spirit who gave Moses, the servant of God, the Law, works in the mind of the ministers, enable them to understand the Holy Scriptures as being the heavens. The babes and suckling are lifted up by the Holy Spirit to understand the Scriptures, i.e., to allow them enter the heavens! As for the verse where David says: "the moons and the stars that You have established," Father John of Damascus comments: [By the word "established" he refers to the stability and permanence of the order and role that God has designated to them"1.] 3. His praise is acceptably echoed from the cradle and the nursery for the babes praised Him on His entrance unto Jerusalem (Matt. 21:16). The babes stand for new born souls, who praise God not only be their tongues but also by their lives, as they attain the new life in Christ. St. Augustine says: [I cannot take babes and sucklings to be any other than those to whom the Apostle says, "As unto babes in Christ I have given you milk to drink, not meat" 1 Cor. 3:1, 2.] Those simple believers enjoy praise of sweet childhood "because of Your enemies." In other words, they have the power to overcome the persecutors, heretics and atheistic philosophers, by faith. The miraculous power of God is to be found in the very fact that He "chooses what is weak in the world to shame the strong so that no human being might boast in the presence of God" 1 Cor. 1:27, 29. It is the pleasure of our Lord to open the gates of His kingdom to the little ones (Matt. 11:25,26; Luke 10:21; 18:17), granting them divine wisdom, power and joy, to participate in angelic hymns and praise. David says, "My soul shall rejoice in the Lord, it shall be glad in His salvation," Ps. 35:9. And for this cause, upon His entrance into Jerusalem, all those who were in the way recognized David their king in His sorrow of soul, and spread their garments for Him, and ornamented the way with green boughs, crying out with great joy and gladness, "Hossanna to the Son of David..." But to the envious wicked stewards, who circumvented those under them, and ruled over those that had no great intelligence, and for this reason were unwilling that the king should come, and who said to Him, "Do You hear what these are saying?!" and the Lord replied, "Have you never read, Out of the mouth of babes and nursing infants You have perfected praise?" Matt. 21:16 - thus pointing out that what had been declared by David concerning the Son of God, was accomplished in His own person; and indicating that they were indeed ignorant of the meaning of the Scripture and the dispensation of God; but declaring that it was himself who was announced by the prophets as Christ, whose name is praised in all the earth, and who perfects praise to His Father from the mouth of babes and suckling; wherefore also His glory has been raised above the heavens2. St. Irenaeus 1 Exposition of the Orthodox Faith, 7. 2 Adv. Haer. 4: 11: 3. https://coptic-treasures.com/ 5 We are children. In many ways the Scripture celebrates us, and describes us in manifold figures of speech, giving a variety of names of the simplicity of our faith... "And they brought to Him," it is said, "children, that He might put His hands on them and bless them; and when His disciples hindered them, Jesus said, Suffer the children, and forbid them not to come to Me, for of such is the kingdom of heaven," Matt. 19:14. What this expression means is explained by the Lord Himself who declares: "Except you be converted, and become as little children, you shall not enter into the kingdom of heaven" Matt. 18:3. In this instance the Lord is not speaking figuratively of regeneration, but setting before us, for our imitation, the simplicity that is in children. Likewise, David in a prophetic spirit distinguishes us as children1. St. Clement of Alexandria For Christ, by accepting praise out of the mouth of babes and suckling, has declared that neither Childhood nor infancy is without sensibility2. Tertullian In psalm 2, as our Messianic King was enthroned on the Cross, the kings revolted against Him. Here his name is glorified not only as the Creator but also as the Redeemer who recreates our nature, granting us the new life in Him. C. Stuhmueller says, [The quotation of the psalm is 1 Cor. 15:20-28 includes references to the new Adam-humanity and the new kingdom and to the conflict with the enemies, the last of which is death, and to the new creation (cf. Eph. 1:15-23). The New Testament also makes clear that Jesus suffered our struggle with evil in his own body, that was crucified and buried, whenever we seem to die in our goals and in our weakness, we find a new dignity and a new creation in Jesus, risen from the dead3.] 4. God's Name is exalted through man's dignity and power [6-9]. There is no revelation of God except it also throws at the same time a special light on the nature of man; and, conversely, a true understanding of man cannot be achieved if God is disregarded4. The psalmist expresses his wonder at the marvelous world crowned by human beings [6-7]5. God has granted us authority over "all sheep and cattle," i.e., over the body with all its senses; over "the beasts of the field," i.e., over the emotions of the Body; over "the birds in the sky," i.e., we have authority over our thoughts ; "over the fish in the sea," i.e., have spiritual authority even over the circumstances which appear as if they are outside our hands or above our capacity. MAN'S DIGNITY This psalm shows that man is not the product of random chance. He was created in God's image. Man is the highest order in God's creation. Truly human life is valued not in itself, but as a gift from God. It is God's will that man rules the earth, as His own representative. 1 Paed. 1:5. 2 A Treatise on the Soul, 19. 3 Stuhmueller, p. 90. 4 Weiser, p. 142-3. 5 Collegeville Bible Comm., p. 757. https://coptic-treasures.com/ 6 "You have set him over the woks of Your hands: You have put all things under his feet: all sheep and cattle, and also the beasts of the plain; the birds in the sky and the fish in the sea" [6-8]. Man is not as long-lived, as strong, as active, or in his gait as elegant as some beasts, but God grants him dominion over them. St. Gregory of Nyssa says that God created man with a natural dignity. Therefore a master should not to be angry against his servants, for they are created to be equal to him, having the same dignity, [For the Lord of the universe has ordained that only irrational nature should serve man1.] St. Augustine sees that by "all sheep and cattle" we understand the holy souls, either yielding the fruit of innocence, or even laboring so that the earth may bear fruit. In other words, that earthly man may be regenerated unto spiritual richness. To St. Augustine, "the beasts of the plain" designate men rejoicing in the pleasures of the flesh, therefore they do not lift up themselves or pursuer higher aims. For "the field" is also "the broad way, that leads to destruction" (Matt. 7:13). "The birds of the air" are the proud, and "the fish" are the curious people. It means that the holy men together with the sinners who are absorbed in the carnal lusts, the proud and the curious people are all subject to the Son of Man. We must take notice of the fact that in verses 5 and 6 it is always God who is the subject, and that it is from His hand that man receives the position of a ruler in the world. In spite of his insignificance, man has been appointed by God to have dominion over the earth. The Lord of the universe has entrusted man even with the divine function of governing. The King of the universe has even gone so far as to install man as the king of the earth and to crown him with the regalia of majesty and glory which really are the attributes of God's own appearance2. This divine gift was bestowed to man in his creation "in the image of God and after His likeness" (Gen. 1:26-28; 2:19), and revealed more clearly in the redeeming work of our Lord Jesus Christ, so that we can say with the apostle, "By the grace of God I am what I am" (1 Cor. 15:10). God has subjected the universal works which He has made to His own image, that is, to man3. Tertullian The philosophers have learnt from our writings that all things were made subject to man, and, therefore, they believe that all things were produced also for man's sake4. St. Ambrose You have placed him (man) a little lower than the angels [5] In (Hebrews 2:6-8) verses 5 and 6 (LXX) have been understood in the sense of prophecy, since the "son of man" [4] is interpreted as referring to our Lord, the Son of Man, who is above angels but had been humbled to become a little lower than the angels, 1 The Lord's Prayer, serm. 5. 2 Weiser, p. 144. 3 Of Patience, 5 4 Duties of the Clergy, 1: 28: 139. https://coptic-treasures.com/ 7 by the sacrifice of His incarnation, to grant us participation in His glory (Heb. 2:6-8; 1 Cor. 15:27). Well, but as bearing human nature, He is so far made inferior to the angels1. Tertullian Tertullian uses this verse as one of the arguments against Marcion who denied the manhood of our Lord Jesus Christ. Now these signs of degradation (Isa. 53:1-4; 8:14; 8:5; 22:7) quite suit His first coming, just as the tokens of His majesty do His second advent, when He shall no longer remain "a stone of stumbling and a rock of offense," but after His rejection He has become "the chief corner-stone" ... For the Father after making Him a little lower than the angels, "will crown Him with glory and honor, and put all things under His feet" [5, 6]. "Then shall they look on Him whom they have pierced, and they shall mourn for Him, tribe after tribe" (Zech. 12:10, 12); because no doubt, they once refused to acknowledge Him is the lowliness of His human condition, "He is even a man" says Jeremiah, "and who shall recognize Him?" Therefore, asks Isaiah, "who shall declare His generation?" (Isa. 53:8). In the lowering of His condition, He received from the Father a dispensation in those very respects which you blame as human; from the very beginning even to the end He was destined to become Man. It is He who descended, Who was glorified, Who was judged and who also gives bounteously. But as for our Christ, He could not do otherwise than make such a declaration; "made" by the Father "a little lower than the angels" [6], "a worm and no man, a reproach of men, and despised of the people" (Ps. 22:6) that by His humiliation our salvation should be established2. Tertullian Thus the expression, "You have made him a little lower than angels" is applicable to Jesus Christ incarnated. However, some scholars consider that this applies to mankind in general since God has given him sovereignty but as he has been subjected by death he has become a little lower than the angels. He has made us a little lower than the angels [5], I mean by reason of death, but even so we have now recovered. St. John Chrysostom Due to the innocence and righteousness of the holy angels being in proportion to their nature and glory, they are entirely distinct from inhabitants of the earth who spare, of a lower kind, and inferior in every respect, just as they are inferior to them also in nature. Nevertheless those who wish to live in holiness cannot change this nature without labor; for the pathway that leads unto virtue is rugged and steep and for most men too difficult to walk upon3. 1 On the Flesh of Christ, 14 2 Against Marcion 3. 7; 2: 27; 4: 21. 3 Comm.. on luke, hom. 99. اشترك في الترجمة الدكتور جرجس كامل یوسف. https://coptic-treasures.com/ 8 St. Cyril of Alexandria GLORIFYING THE NAME OF THE LORD [9] The psalmist does not conclude his hymn with the contemplation of man's dominion over the earth, but he returns to the starting-point of his meditation, I mean the glorification of the name of the Lord. It is as though he feels that the glory of God is the theme having overall importance, the beginning and the end. As for man's glory, it is but the gift of God glorified throughout the earth: "O Lord our Lord, how excellent is Your name in all the earth!" https://coptic-treasures.com/ 9 How Excellent is Your Name ! O Lord, most wondrous is Your glory, You have crowned me king over the earth, bearing dominion over all Your creation made for me ! Grant me dominion over my body, senses and feelings, Over my soul and all its potentials and capacities ! O Most Holy, make me holy ! O Most Glorious, glorify me ! Open my lips with Your praise and count me among the children and babies praising Your name ! Grant me companionship with Your angels, that I may share in their prayers and joy as they sing to You!
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