The meaning of the Hebrew is obscure. Perhaps a stringed instrument is meant.

Psa. 3 title

Psalms 3—7 reveal David’s concepts concerning a godly life, whereas Psa. 8 is his inspired praise of the excellency of Christ.

Or, majestic. So also in v. 9. Psalms 3—7 portray the poor and troubled situation on the earth according to David’s human concept. Here, in Psa. 8, the name of the incarnated, crucified, resurrected, ascended, and exalted Jesus (Phil. 2:5-11) is excellent in the earth according to the divine revelation, and the Lord’s glory is above the heavens in the sight of David. In this psalm the earth is linked to the heavens and the heavens are brought down to the earth, making the earth and the heavens one (Gen. 28:12 and note Gen. 28:12²).

Signifying the people of the kingdom of the heavens, who are like little children (Matt. 18:3; 19:14). The Lord’s salvation, including His redemption, regeneration, sanctification, renewing, and transformation, stops all our natural, human activity and makes us babes and sucklings to praise Him.

The Septuagint translates, perfected praise (cf. Matt. 21:16).

In this verse the psalmist considers that the earth is as excellent as the heavens, as indicated in the first part of the Lord’s prayer in Matt. 6:9-10. In the millennium the earth will be excellent because the excellency of the name of Christ will fill the earth. At that time the earth and the heavens will be one in a complete way.

Verses 6-8 specifically refer to the one-thousand-year kingdom, the millennium, in which the man Christ will rule over all the created things, and to the restoration in the kingdom. This word was fulfilled first in Adam (Gen. 1:26-28), but it was broken by man’s fall. It will be fulfilled in full in Christ with His Body, the overcomers, in the millennium, the age of restoration (Rev. 20:4-6; Matt. 19:28; Isa. 11:6-9; 65:25).

Referring to Christ’s resurrection, in which He was glorified (John 7:39b; Luke 24:26), and His ascension, in which He was honored (Acts 2:33-36; 5:31a). Christ’s all-inclusive death (Heb. 2:9), which preceded His resurrection and ascension, is implied.

This verse portrays all the steps of the Triune God’s process in Christ: incarnation, human living, death, resurrection, and ascension. At the end of this process He was consummated to be the life-giving Spirit (1 Cor. 15:45b) to be breathed into and poured out upon His believers (John 20:22; Acts 2:17). Thus, God visited man through the long journey of His process, through which He became the life-giving Spirit to reach man and enter into man to indwell man (John 14:17, 20).

Heb. elohim, normally translated God. The translation here follows the Septuagint (cf. Heb. 2:7).

Referring to the man Jesus in His incarnation with His human living for His all-inclusive death (Heb. 2:7, 9a). See note Heb. 2:9¹.

God in the heavens first remembered man; then, He came to visit man by becoming a man through His incarnation (v. 5a; John 1:14; Phil. 2:7). In this way He brought the heavens down to the earth and joined the earth and the heavens, making these two one (John 1:51).

Man is the central object of God in His creation for the accomplishing of His economy to fulfill His heart’s desire. What is written in vv. 4-6 concerning man was first alluded to in Gen. 1:26-28 and then quoted in Heb. 2:6-8. These three portions of the word reveal man in three stages: first, the God-created man in God’s creation in Gen. 1:26 second, the Satan-captured man in man’s fall in Psa. 8:4 and third, Christ as a man in His incarnation for the accomplishing of God’s redemption in Heb. 2:6. Such a man God remembers in His economy and visits in His incarnation.

Here David’s view was turned in the night (indicated by the moon and the stars) from looking at the earth to contemplating the heavens. In looking away from the dark earth to the moon and the stars in the heavens, David saw God’s creation and the divine order in the universe. The Lord’s aim in His redemption is to turn our view from the dark and troubled earth to the bright and ordered heavens.

Signifying Satan, who is God’s adversary within God’s kingdom, God’s enemy outside God’s kingdom, and the avenger who roves to and fro over the earth (cf. Job 1:7; 1 Pet. 5:8). Above the heavens is God’s splendor, and on the earth is the excellent name of Jesus; but between the earth and heavens are the adversary, the enemy, and the avenger (Eph. 2:2; 6:12). The Lord stops these three categories of negative ones by establishing strength and perfecting praise out of the mouths of babes and sucklings, the youngest, smallest, and weakest ones. In this psalm the perfected praise includes the praise for the Lord’s glory above the heavens, His excellency on the earth (v. 1), and His incarnation, human living, death, resurrection, ascension, and coming kingdom (vv. 4-8). To praise the Lord in such a perfected way requires strength. The highest consummation of the Lord’s work in His redemption is to strengthen the weakest and smallest ones and perfect the praise they offer to Him out of their mouths.