HOW EXCELLENT IS YOUR NAME

(Psalm 8)

Mike Johnson

Some consider Psalm 8, “the most well-known psalm people have never read.” Understandably, the tendency today is to focus more on the New Testament, which results in people having less familiarity with the Old Testament.   Yet, quotations of Psalm 8 occur so much in the New Testament (e.g., Mt. 21:16, Heb. 2:5-8, 1 Cor. 15:27, Eph. 1:22) there is the possibility of people being familiar with Psalm 8 even though they may not have read it.

There are various classifications of the psalms, such as psalms of thanksgiving and psalms of wisdom.  Psalm 8 typically carries the classification of a hymn, as it is a song of praise addressed entirely to God.

Some of the Psalms before Psalm 8 pertain to people facing suffering and persecution.  Following those psalms, Psalm 8 offers encouragement, pointing out those suffering at the hands of evil forces are made in the image of God and are highly valued by the Creator.  Psalm 8 seems to fulfill the promise found at the end of Psalm 7, which says, “I will praise the Lord according to His righteousness, and will sing praise to the name of the Lord Most High.”

At the beginning of Psalm 8, the superscription lists David as the author.  He has been regarded as the author since ancient times, and there is no reason to question this.  The mention of the heavenly bodies in the night skies would fit a Psalm by a person like David, who would have watched his father’s sheep at night.

Besides listing David as the author, the superscription has the Psalm addressed to the “Chief Musician.” The Hebrew word found here refers to a person in a supervisory position (I Chron. 23:4, II Chron. 2:2, 18; 34:13), which can be related to music (I Chron. 15:21, Hab. 3:19).  Most translations say either “music leader, “choir director,” or “chief musician.” The NRSV translates it “to the leader.”

The superscription goes on to say, “On the instrument of Gath.” This phrase is somewhat difficult to interpret.  Some translations render it as, “according to The Gittithm;” others “on the Gittith.” There are various explanations for this phrase, but perhaps the best involves a connection to the Philistine city of Gath, where David spent much time.  Gath is where the giant Goliath (1 Sam. 17:1-4) was from, and David was there for a time while fleeing from King Saul.  Thus, this may refer to an instrument, which was common in the city of Gath.

There are several possible occasions when David might have written this Psalm.  One is David wrote it while he was fleeing from Saul and was near Gath, or he might have written it when he brought the ark to the house of Obed-Edom, the Gittite (I Chron. 13:12-14).  Another suggestion is the writing occurred just after he killed Goliath.  No one knows for sure, but one can imagine him penning it, based on verse 1, after viewing the heavens at night.

God’s Name and His Glory (v. 1)

 Verse 1 exclaims, “O Lord, our Lord, How excellent is Your name in all the earth, who have set Your glory above the heavens!”  Christians often incorporate this beautiful verse as an introduction to their prayers.

David refers to God as “Lord.” The Hebrew word (yahweh), found here, occurs thousands of times in the Old Testament, and it is almost always rendered as “Lord.” In fact, this is how God refers to Himself.  Exodus 6:2 tells us, “And God spoke to Moses and said to him: ‘I am the Lord’.”

We hear people who are not even religious regularly exclaim, “O Lord.” Sadly, so many are only using the phrase as an interjection and are thus using God’s name in vain (Ex. 20:7).  This use certainly was not the case with David as he reverently cries out to God.

After starting with “O Lord,” David next says, “our Lord.” The word used here (adone) can be used to describe a human master, but it is also used of divinity.  It means “lord” or “master.”

The Psalmist next proclaims, “How excellent is Your name in all the earth.” (The Hebrew word, translated “excellent,” is sometimes rendered “majestic” elsewhere in the Scriptures.)  Speaking of the name of God, the Psalmist seems to be using metonymy, which is a figure of speech where one idea stands for another.  The name of God stands for His character, person, works, and attributes. Consider Psalm 5:11, which proclaims, “But let all those rejoice who put their trust in You; let them ever shout for joy, because You defend them; let those also who love Your name be joyful in You.” Here, those who “love Your name” refers to those who actually love God, not merely those who love the sound of his name.  Psalm 20:1 reveals, “May the Lord answer you in the day of trouble; may the name of the God of Jacob defend you.”  When he speaks of the “name of God,” defending them, he is pointing out that God would protect them.

Verse 1 also tells us God’s name is “excellent,” or majestic, in “all the earth,” informing us that God’s works manifest themselves throughout the earth (Ps. 19:1-4).  Some people may not honor the name of God as they should, but this does not keep His name (Him) from being magnificent.

Further, verse 1 reveals God’s name is “glorified above the heavens.” Some interpret this as referring to Christ.  The idea, though, seems to be that the earth is too small of a theater to express God’s glory.  The earth displays God’s glory, but His real glory is above the heavens (Ps. 148:13, 108:5).

God’s Power over His Enemies (v. 2)

 Verse 2 reveals, “Out of the mouth of babes and nursing infants you have ordained strength, because of Your enemies, that You may silence the enemy and the avenger.” David continues with his exaltation of God.

People sometimes use the expression “out of the mouth of babes,” (perhaps due to this passage) when children, not even understanding the significance of what they are saying, say something wise.

Verse 2 is difficult to interpret but consider these possible explanations.

1. David and Goliath – David, the author, refers to himself as a mere child compared to Goliath, yet he, with God’s help, gained a complete victory over the giant. Goliath had defied the living God through his proud boasting.
2. Meek and Lowly People – This position advocates a figurative use of babes and infants. Consider an example of this use in Matthew 11:25, where Jesus responded by praying, “…I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes.” (Note also Is. 3:4, Mt. 18:3, and Eph. 4:14.)  Thus, the meek and lowly are like babes and young infants in their disposition and status (meek, simple, plain), and God uses them to show His strength against His enemies.
3. Literal Children – This could refer to actual children who praise God, silencing His enemies, or it could be indicating infants and young children can even see His power. An example of this occurs in Matthew 21:15-16, which reveals, “But when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, ‘Hosanna to the Son of David!’ they were indignant and said to Him, ‘Do You hear what these are saying?’ and Jesus said to them, yes. Have you never read, ‘Out of the mouth of babes and nursing infants You have perfected praise?’” Thus, Jehovah is so great, He can entrust His praise to infants, and there is no robbery of His glory, even then. Consider the following comment:

So manifest are God’s perfections, that by very weak instruments He conclusively sets forth His praise. Infants are not only wonderful illustrations of God’s power and skill, in their physical constitution, instincts, and early developed intelligence, but also in their spontaneous admiration of God’s works, by which they put to shame. (Jamieson-Fausset-Brown Bible Commentary)

Not only do the heavens above show God’s majesty and power, but the earth beneath tells of His greatness.  God can be victorious over his enemies with the weakest on earth.

Man’s Insignificance (v. 3-4)

 Verse 3-4 reveals, “When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained, what is man that You are mindful of him, and the son of man that You visit him?”

The skies demonstrate God’s majesty, power, and glory.  As a shepherd, David, no doubt, would have spent much time viewing the night skies.  Perhaps, as he got older, he spent much time, not just viewing the heavens but also viewing them while in reflective thought.

The Psalmist refers to the heavens as “Your heavens” not “the heavens.” God made the heavens; He manages them; He owns them; He is the sovereign of the heavens.  Colossians 1:17 (speaking of Christ) points out, “And He is before all things, and in Him all things consist.” (The NIV renders it, “hold together.”)  In Job 9:12, Job asks regarding God, “If He takes away, who can hinder Him? Who can say to Him, ‘What are You doing?’” The heavens genuinely belong to God.  If we owned property, we typically have the right to do with it what we want.  God, as the owner of the heavens, has all authority over them.

Next, he speaks of the work of “Your fingers.” Ascribing fingers to God is a literary device known as anthropomorphism. This figure of speech ascribes certain traits of finite humanity to the infinite God.  It involves “the attribution of human characteristics to God, specifically the conceptualization of God as having aspects of the human form…” (Eerdmans Dictionary of the Bible).  Sometimes the Bible speaks of the “arm” of the Lord, which symbolizes strength (Is. 6:6, 53:1, 63:5) and refers to God’s reaching to the earth to do His work.  The Bible also speaks of the “hand” of God, to symbolize an activity of service (Is. 59:1, 62:8, Ex. 6:6).  The same text can contain both words (Deut. 5:15, 7:19; Ps. 44:3; Jer. 32:21).  When the Bible speaks of God’s finger, it is speaking of God’s intricate skill.  In Exodus 31:8, we learn the “finger” of God wrote the Ten Commandments.  In our text, the writer is associating Creation with the finger of God. (Note also Ps. 19:1, Rom. 1:19-20.)

After considering the work of God’s finger, the Psalmist adds, “…the moon and the stars, which You have ordained.” Rather than “ordained,” some translations render, “set in place” or “established.” This phrase continues to speak of God’s creation.

Then the writer asks, “What is man that You are mindful of him, and the son of man that You visit him?” Christ often used the phrase “Son of Man” to refer to Himself.  However, in this case, as with the words “mindful” and “visit,” David most likely is using “man” and “son of man” interchangeably in synonymous parallelism.  Thus, “son of man” refers to “mankind.”

The vital point of verses 3-4 is God’s attention to man when he is the least of God’s creation.  Realizing the vastness of the universe with the sun, moon, and the stars, the Psalmist is amazed God would consider man, i.e., be mindful of him — even less, care for him.  Man is simply a speck compared to the vastness of the universe. The following verses continue to show how God honors man.  Yet, the Psalm is not about man’s greatness but God’s magnificence.

Man’s Exaltation (5-8)

 Verses 5-8 say, “(5) For You have made him a little lower than the angels, and You have crowned him with glory and honor.  (6)  You have made him to have dominion over the works of Your hands; You have put all things under his feet,  (7)  all sheep and oxen —  even the beasts of the field,  (8)  the birds of the air, and the fish of the sea that pass through the paths of the seas.”

From the perspective of man, although he is but a speck, God has exalted him.  Genesis 1 provides insight into understanding the preceding verses.  Here we learn God created Adam and Eve, and then verse 28 tells us, “Then God blessed them, and God said to them, ‘Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.’” God gave “insignificant” human beings dominion over His Creation.

Verses 5-6 list various ways humanity was exalted.

1. God made him a “little lower than the angels.” The word translated “angels” (elohiym), often found in the Old Testament, is typically translated “God.” It can also refer to “a god,” and to even man (Ps. 82:6). The NIV translates it “heavenly beings;” the NASB renders it “God,” and the NKJV translates the Hebrew word as “angels.”

Consider a quote, which states the main point of the section:

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….” (Barnes’ Notes)

2. God has crowned man “with glory and honor” (5b). This phrase continues the exaltation of man. Although insignificant, God has “crowned” human beings with the crown of “glory and honor.”
3. God has made him to have dominion over the “works of His hands” (5b). Humans are crowned, and the earth is their dominion.
4. God has put “all things under his feet” (6b). This language comes from the act of treading down enemies in battle.  It speaks of complete subjugation.

Note various types of animals placed under man’s feet.

1. Sheep and Oxen (7a) – Mentioned first, sheep and oxen are most under the control of humans, with sheep being the more submissive of the two. Domesticated animals dwell closer to people and are useful for food and clothing.
2. Beasts of the Field (7b) – This refers to untamed animals whose homes are in the wilderness and uncultivated fields.
3. Birds of the Air (8a) – Next, with the birds, he goes to the heights of the environment over which humans have control.
4. Fish Passing Through the Sea (8b) – The writer now goes to the depths of the sea to illustrate the point.

Although seemingly small and insignificant, humans are in control of the animal world.  In Genesis 9:2-3, He told Noah, “And the fear of you and the dread of you shall be on every beast of the earth, on every bird of the air, on all that move on the earth, and on all the fish of the sea. They are given into your hand. Every moving thing that lives shall be food for you. I have given you all things, even as the green herbs.”  James 3:7 (making a comparison to the tongue) expresses the same concept:  “For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind.”

His Response (v. 9)

 Verse 9 exclaims, “O Lord, our Lord, How excellent is Your name in all the earth!”

The Psalm ends as it started. Verses 1 and 9 serve as bookends for the Psalm and what is in between illustrates God’s majesty and greatness. Perhaps after stating what comes after verse 1, the Psalmist is even more motivated and writes verse 9 with greater feeling.

In summation, humans are simply specks relative to the universe, which God created.  It is beyond comprehension that God is even mindful to allow us to have glory and dominion over the earth, and yet He does.  We should all be so motivated to exclaim, “How excellent is Your name!”