Psalms 8 - Introduction

Section 1. “The author of the psalm.” This is another psalm purporting to have been written by David, and there is nothing in it that lead’s us to think otherwise.

Section 2. “The title to the psalm.” The psalm is addressed To the chief Musician upon Gittith. In regard to the meanin of the phrase “chief Musician,” see the notes at the introduction to Psalms 4:1. The word Gittith - גתית gittı̂yth - occurs but in two other places, also in the titles to the psalms, Psalms 81:1; Psalms 84:1. It is supposed to refer to a musical instrument so called, either as being common among the Gittites (from גתי gittı̂y), Gittites, or an inhabitant of Gath. See 2 Samuel 6:10; 2 Samuel 15:18), among whom David for some time resided; or as being derived from גת gath - a wine-press, as denoting an instrument that was used by those accustomed to tread the wine-vat, and intended to accompany the songs of the vintage. The former is the more probable derivation, as it is known that David dwelt for some time among that people, and it is not at all improbable that an instrument of music in use among them should have become common among the Hebrews. Nothing is known, however, as to whether it was a stringed instrument or a wind instrument. Compare, however, Ugolin, Thes. Sac. Ant. xxxii. 487. All that can be ascertained, with any degree of probability about this instrument, is, that as each of the psalms to which this title is prefixed is of a cheerful or joyous nature, would seem that this instrument was adapted to music of this kind, rather than to that which was pensive or serious. This idea also would agree well with the supposition that it denotes an instrument that was employed by those connected with the vintage. Compare Isaiah 16:10.

Section 3. “Occasion on which the psalm was composed.” Of this nothing is specified in the psalm itself, and it is impossible now to ascertain it. Aben Ezra, and some others, have supposed that it was written when David brought up the ark to the house of Obed-edom the Gittite, as mentioned in 1 Chronicles 13:12. But there is nothing in the psalm adapted to such an occasion. Rudinger supposes that it was composed in the joy of taking possession of Mount Zion. Others have supposed that it was on occasion of the victory of David over Goliath of Gath; but there is nothing in it adapted to the celebration of such a victory.

If we may judge from the psalm itself, it would seem probable that it was composed by night in the contemplation of the starry heavens - naturally suggesting, in view of the vastness and beauty of the celestial luminaries, the littleness of man. This also filled the mind of the psalmist with wonder that the God who marshals all these hosts should condescend to regard the condition and wants of a being so feeble and frail as man, and should have exalted him as he has done over his works. That it was composed or suggested in the night seems probable, from Psalms 8:3, where the psalmist represents himself as surveying or “considering” the “heavens, the work” of the divine “fingers,” and as making the “moon and the stars” the subject of his contemplation, but not mentioning the sun. In such contemplations, when looking on the vastness and grandeur, the beauty and order, of the heavenly hosts, it was not unnatural for the writer to think of his own comparative littleness, and then the comparative littleness of man everywhere. No time is more favorable for suggesting such thoughts than the still night, when the stars are shining clearly in the heavens, and when the moon is moving on in the silent majesty of its course. It would seem also, from Psalms 8:2, to be probable that the immediate occasion of this expression of admiration of the name and character of God was some act of condescension on his part in which he had bestowed signal favor on the writer - as if he had ordained strength out of the mouth of babes and sucklings - from even the most feeble and helpless. Perhaps it was in view of some favor bestowed on David himself; and his soul is overwhelmed with a sense of the condescension of God in noticing one so weak and feeble and helpless as he was. From the contemplation of this, the thought is naturally turned to the honor which God had everywhere bestowed upon man.

The psalm, though one part of it is applied by the apostle Paul to Christ Hebrews 2:6, does not appear originally to have had any designed reference to the Messiah, though the apostle shows that its language had a complete fulfillment in him, and in him alone. See the notes at that passage. The psalm is complete in itself, as applicable to man as he was originally created, and according to the purposes of his creation; though it is true that the original design will be carried out and completed only in the dominion which will be granted to the Messiah, who, as a man, has illustrated in the highest manner the original purpose of the creation of the race, and in whom alone the original design will be fully carried out.

Section 4. “Contents of the psalm.” The psalm embraces the following points:

I. An admiring recognition of the excellence of the name of God (that is, of God himself); of that excellence as manifested in all the earth, Psalms 8:1. The excellency referred to, as the subsequent part of the psalm shows, is in his great condescension, and in his conferring such honor on man - a being so feeble as compared with himself, and so unworthy as compared with the glory of the heavens.

II. The immediate occasion of this reflection, or the cause which suggested it, Psalms 8:2. This seems to have been some remarkable manifestation to one who was feeble and helpless, as if God had ordained strength out of the mouth of babes and sucklings. It is not improbable, as remarked above, that in this the psalmist refers to himself as having been, though conscious of weakness and helplessness, the means of overcoming the enemies of God, as if God had ordained strength through him, or had endowed him with strength not his own.

III. The psalmist is led into admiration of the condescension of God in bestowing such dignity and honor on man, Psalms 8:3. This admiration is founded on two things:

(1) That the God who had made the heavens, the moon and the stars, should condescend to notice man or creatures so insignificant and unworthy of notice, Psalms 8:3.

(2) The actual honor conferred on man, in the rank which God had given him in the dominion over his works here below; and in the wide extent of that dominion over the beasts of the field, the fowls of the air, and the inhabitants of the seas, Psalms 8:5.

IV. The psalm concludes with a repetition of the sentiment in the first verse - the reflection on the excellency of the divine name and majesty, Psalms 8:9.