Psalm 8

Psalms 8 

This is another psalm said to have been written by David. The occasion on which the psalm was composed is not known. The message of the psalm is simple: the glory and excellence of God.

This Psalm is referenced several times in the New Testament. An express quotation of it in Mat 21:16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? The fourth and sixth verses are quoted Heb 2:6-9 But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.1Co 15:27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. Eph 1:22 And hath put all things under his feet, and gave him to be the head over all things to the church,

Psa 8:1  To the chief Musician upon Gittith, A Psalm of David. O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens.

Upon Gittith – probably means that the musical performance was directed to be according to a tune of that name; which, derived from Gath, a “wine-press,” denotes a tune (used in connection with gathering the vintage) of a joyous character. All the Psalms to which this term is prefixed [Psa_8:1; Psa_81:1; Psa_84:1] are of such a character.

To the chief Musician upon Gittith – The word Gittith occurs but in two other places, also in the titles to the psalms, Psa_81:1; Psa_84:1. It is supposed to refer to a musical instrument so called, either as being common among the Gittites or an inhabitant of Gath, among whom David for some time resided; or as being derived from the word for 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, although some scholars believe it is similar to a zither. 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.

O Lord – Hebrew, יהוה  Yahweh. It is an address to God by his chosen and special title.

Our Lord – The word used here - אדני  'âdônay - means properly master, lord, ruler, owner, and is such a title as is given to an owner of land or of slaves, to kings, or to rulers, and is applied to God as being the ruler or governor of the universe. The meaning here is, that the psalmist acknowledged Yahweh to be the rightful ruler, king, or master of himself and of all others. He comes before him with the feeling that Yahweh is the universal ruler - the king and proprietor of all things.

How excellent is thy name – How excellent or exalted art thou - the name being often used to denote the person. The idea is,” How glorious art thou in thy manifested excellence or character.”

How excellent is thy name in all the earth! – How illustrious is the name of Jesus throughout the world! His incarnation, birth, humble and obscure life, preaching, miracles, passion, death, resurrection, and ascension, are celebrated through the whole world. His religion, the gifts and graces of his Spirit, his people - Christians - his Gospel and the preachers of it are everywhere spoken of. No name is so universal, no power and influence so generally felt, as those of the Savior of mankind. Amen.

how excellent is thy name in all the earth! – by the "name" of God is not meant any particular name of his, by which he is called; but either himself, his nature and perfections; or rather that by which he is made known, and particularly his Gospel; John 17:6  I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. This is excellent in its nature, it being good news, which display the love, grace, mercy, and kindness of God to men, as well as his wisdom, power, truth, and faithfulness; Christ and his righteousness, and life and salvation by him, the spiritual blessings of grace it publishes, and the exceeding great and precious promises it contains; and in its usefulness for the enlightening, quickening, and converting sinners, and for the comforting and reviving of drooping saints. It is the glorious Gospel of the blessed God, and excels the law in glory.

how excellent is thy name in all the earth! – This clause shows that this is said by David prophetically of Gospel times; for not in his time, nor in any period under the Old Testament, was the name of the Lord glorious and excellent in all the earth. His name was great in Israel, but not in all the world. He showed his word, and gave his statutes and ordinances to Jacob; but as for the Gentiles, they were without them, and were strangers to the covenants of promise, Psa 76:1  To the chief Musician on Neginoth, A Psalm or Song of Asaph. In Judah is God known: his name is great in Israel. but this was true of the first times of the Gospel; and will be still more fully accomplished when the prophecies in Mal_1:11; shall be fulfilled; Mal 1:11  For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts.

In all the earth – In all parts of the world. That is, the manifestation of his perfect character was not confined to any one country, but was seen in all lands, and among all people. In every place his true character was made known through His works; in every land there were evidences of his wisdom, his greatness, his goodness, his condescension.

Who hast set thy glory above the heavens – In other words, let it be exalted in the highest degree, and to the highest place, even above the heavens on which he was gazing, and which were in themselves so grand, Psa_8:3. It expresses the wish or prayer of the writer that the name or praise of God, so manifest in the earth, might be exalted in the highest possible degree - be more elevated than the moon and the stars - exalted and adored in all worlds. In His name there was such intrinsic grandeur that he desired that it might be regarded as the highest object in the universe, and might blaze forth above all worlds.

Thy glory above the heavens – The heavens are glorious, the most glorious of all the works of God which the eye of man can reach; but the glory of God is infinitely above even these. The words also seem to intimate that no power, earthly or diabolical, can lessen or injure that glory. The glory and honor which God has by the Gospel shall last through time, and through eternity; and of that glory none shall be able to rob him, to whom majesty and dominion are eternally due. This has been applied by some to the resurrection of our Lord. He rose from the dead, and ascended above all heavens; and by these his glory was sealed, his mission accomplished, and the last proof given to his preceding miracles.

who hast set thy glory above the heavens - meaning his Son, the Lord Jesus Christ, the brightness of his glory; in whom is all the fullness of the Godhead, the glory of all the divine perfections; Psa_63:2; and the setting of him above the heavens designs the exaltation of him at the right hand of God; where angels, principalities, and powers, became subject to him, and he was made higher than the heavens, Heb 7:26  For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

The Psalmist expresses his admiration of God’s manifested perfections, by celebrating His condescending and beneficent providence to man as evinced by the position of the race, as originally created and assigned a dominion over the works of His hands. The psalmist seeks to give unto God the glory due to his name.

Psa 8:2  Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.

Out of the mouth – This passage is quoted by the Saviour in Mat 21:16  And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? to vindicate the conduct of the children in the temple crying, “Hosanna to the Son of David,” against the objections of the Pharisees and Scribes, and is perhaps alluded to by him in Mat 11:25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. It is not affirmed, however, in either place, that it had an original reference to the times of the Messiah, or that it was meant, as used by the psalmist, to denote that children would be employed in the praise of God. It is likely that he meant to say, God had conferred great honor on men - men so humble and weak that they might be compared to infants - by making them the means of overthrowing his enemies, thus showing the greatness of the divine condescension.

Out of the mouth of babes and sucklings - We have seen how our Lord applied this passage to the Jewish children, who, seeing his miracles, cried out in the temple, “Hosanna to the Son of David!” Mat_21:16. And we have seen how the enemy and the avenger - the chief priests and the scribes - were offended because of these things; and as the Psalm wholly concerns Jesus Christ, it is most probable that in this act of the Jewish children the prophecy had its primary fulfillment; and was left to the Jews as a witness and a sign of the Messiah, which they should have acknowledged when our Lord directed their attention to it.

Babes – The word used here means a boy or child, and is usually connected with the word rendered sucklings, Jer_44:7; Lam_2:11. It is applied to a boy playing in the streets, Jer_6:11; Jer_9:21; asking for bread, Lam_4:4,; carried away captive, Lam_1:5; borne in the arms, Lam_2:20; and once to an unborn infant, Job_3:16. It refers here to a child, or to one who is like a child; and the idea is that those to whom it is applied were naturally unable to accomplish what was done by them, and that God had honored them, and had shown his own condescension, by making them the instruments of doing what they had done.

And sucklings – The word used here means a suckling, or a suckling child, a babe, Deu_32:25. It may be used literally, or employed to denote one who, in respect to strength, may be compared with a babe. The latter is probably the use made of it here.

Because of thine enemies – In respect to thine enemies, or in order to accomplish something in regard to them, namely, in stilling them, as is immediately specified. The idea is, that there were those who rose up against God, and opposed his government and plans, and that God, in overcoming them, instead of putting forth his own power directly, had condescended to employ those who were weak and feeble like little children. Who these enemies were is not specified, but it is most natural to suppose that the reference is to some of the foes of the author of the psalm, who had been subdued by the prowess of his arm - by strength imparted to him, though in himself feeble as an infant.

That thou mightest still – Mightest cause to rest, or to cease. The original word is a root from which our word Sabbath is derived. It means to rest; to lie by; to sit down; to sit still; to cause to rest, or to cause to desist; to put an end to, Eze_34:10; Jos_22:25; Psa_46:9; Pro_18:18. Here it means to bring to an end the purposes of the enemy and the avenger; or, to cause him to desist from his designs.

that thou mightest still the enemy and the avenger – Satan, the enemy of mankind, the adversary of Christ, who is filled with envy, wrath, and malice, against Christ and his people; satan by means of the Gospel and the ministry of it, God has "caused to cease", as the word may be rendered; not as to his being, but as to his power and authority.

The enemy - The enemy of the writer, regarded also as the enemy of God.

And the avenger - One who was endeavoring to take revenge, or who was acting as if determined to avenge some imaginary or real wrong. This, too, may refer either to someone who was seeking to revenge himself on the author of the psalm, or who, with the spirit of revenge, stood up against God, and had set himself against him.

hast thou ordained strength - by which is meant the Gospel, the rod of Christ's strength, and the power of God unto salvation; and which being made useful for the conversion of souls, is the cause of much praise and thanksgiving to God: this, by the mouths and means of the apostles and first ministers of the word, God ordained, or "founded", settled and established in the world, notwithstanding all the opposition made unto it; so that the gates of hell cannot prevail against it.

Psa 8:3  When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;

When I consider thy heavens – When I contemplate or look upon. They are called his heavens because he made them - because he is the proprietor of them - perhaps because they are his abode.

When I Consider thy heavens – Because I will see. He had often seen the heavens with astonishment, and he purposes to make them frequent subjects of contemplation; and he could not behold them without being affected with the skill, contrivance, and power, manifested in their formation.

The work of thy fingers – Which thy fingers have made. The fingers are the instruments by which we construct a piece of work - perhaps indicating skill rather than strength; and hence so used in respect to God, as it is by his skill that the heavens have been made. A poetic remark.

The moon and the stars – Showing that this psalm was suggested by the contemplation of the starry worlds. It is not improbable that the thoughts occurred to the psalmist when meditating on the signal honor which God had conferred on him, a feeble man, and when his thoughts were at the same time directed to the goodness of God as the heavens were contemplated in their silent grandeur.

The moon and the stars – The sun is not mentioned, because the heavens - the moon, planets, and stars - could not have appeared, had it been present. Those he wished to introduce because of their immense variety, and astonishing splendor; and, therefore, he skillfully leaves out the sun, which would have afforded him but one object, and one idea.

The moon and the stars – It is generally thought that David composed this psalm in the night, When these celestial bodies were in view; and, it may be, while he was keeping his father's sheep, since, in the enumeration of the creatures subject to man, sheep are mentioned first, as being in view, Psa_8:7.

The moon and the stars – The allusion to the magnificence of the visible heavens is introduced for the purpose of illustrating God’s regard, who, though the mighty Creator of these glorious worlds of light, makes man the object of regard and recipient of favor.

Which thou hast ordained – Prepared, fitted up, constituted, appointed. He had fixed them in their appropriate spheres, and they now silently showed forth his glory.

Which thou hast ordained – which thou hast prepared and established. Made their respective spheres, and fitted them for their places.

Psa 8:4  What is man, that thou art mindful of him? and the son of man, that thou visitest him?

What is man – What is there in man that entitles him to so much notice? Why has God conferred on him so signal honor? Why has he placed him over the works of his hands? Why has he made so many arrangements for his comfort? Why has he done so much to save him? He is so insignificant his life is so much like a vapor, he so soon disappears, he is so sinful and polluted, that the question may well be asked, why such honor has been conferred on him, and why such a dominion over the world has been given him.

What is man, that thou art mindful of him – This is quoted by Paul in Hebrews 2:6  But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?  This is to be understood of Christ Jesus or of that human nature which Christ assumed.

That thou art mindful of him – That thou dost remember him; that is, think of him, attend to him - that he does not pass away wholly from thy thoughts. Why should a God who is so vast and glorious, and who has all the starry worlds, so beautiful and grand, to claim his attention - why should he turn his thoughts on man? And especially why should he honor him as he has done by giving him dominion over the works of his hands?

the son of man, that thou visitest him – The name of "the son of man" is the name of the Messiah Psa 80:17  Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. and is often given to Christ, and used by him of himself in the New Testament.

And the son of man – Any descendant of man - any one of the race. What was man, as he was originally made, that such exalted honor should have been conferred on him; and what has any one of his descendants become, in virtue of his native faculties or acquired endowments, that he should be thus honored? The design is the same as in the former part of the verse, to express the idea that there was nothing in man, considered in any respect, that entitled him to this exalted honor.

the son of man, that thou visitest him – This visiting of him is not to be understood in a way of wrath, though he was so visited by God, when he bore the chastisements of his people; but in a way of favor, by bestowing upon him without measure the gifts and graces of his Spirit; by affording him his gracious presence, and tilling him with spiritual peace and joy.

That thou visitest him – As thou dost; that is, with the attention and care which thou dost bestow upon him; not forgetting him; not leaving him; not passing him by. The word used here properly expresses a visitation for any purpose - for inspection, for mercy; for friendship, for judgment, etc. Here it refers to the attention bestowed by God on man in conferring on him such marks of favor and honor as he had done - such attention that he never seemed to forget him, but was constantly coming to him with some new proof of favor. What God has done for man since the psalmist wrote this, has done nothing to weaken the force of this inquiry.

That thou visitest him – By sending thy Holy Spirit to convince him of sin, righteousness, and judgment. It is by these visits that man is preserved in a salvable state. Were God to withhold them, there would be nothing in the soul of man but sin, darkness, hardness, corruption, and death.

Psa 8:5  For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.

For thou hast made him – 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, he had given him a rank but little inferior to that of the angels.

For thou hast made him a little lower than the angels – It might be thought to refer to the creation of man in the image and likeness of God; but as it must be understood of the human nature of Christ. Though rather this clause refers to the humiliation of Christ in his human nature, as it is interpreted in Heb 2:9  But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

A little lower – The Hebrew word used here means to want, to lack - and then, to be in want, to be diminished. The meaning is, “Thou hast caused him to want but little;” that is, he was but little inferior.

Than the angels – So this is rendered by the Aramaic Paraphrase: by the Septuagint Psalms 8:5 Thou madest him a little less than angels, thou hast crowned him with glory and honour; (Septuagint) by the Latin Vulgate; by the Syriac and Arabic; and by the author of the Epistle to the Hebrews Heb 2:7  Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:, who has literally quoted the fourth, fifth, and sixth verses from the Septuagint. The Hebrew, however, is Elohim - than God. So one scholar rendered it, “Thou hast caused him to want but little of God; that is, thou hast made him but little lower than God.” Elohim may be applied to angels, or even men, as in Psa_82:1; Psa_97:7; Psa_138:1; Exo_21:6; Exo_22:8-9. The authority, however, of the Aramaic, the Septuagint, the Syriac, and the author of the Epistle to the Hebrews, would seem sufficient to show that the meaning is that of angels.

and hast crowned him with glory and honour - by raising him from the dead, and setting him at his own right hand, committing all judgment to him; and requiring all creatures, angels and men, to give worship and adoration to him. And this being in consequence of his sufferings, after he had run the race, and endured a fight of afflictions; and because of the greatness of his glory and honor, with which he was as it were on all sides surrounded, he is said to be "crowned" with it; who a little before was crowned with thorns, and encompassed with the terrors of death.

glory and honour — are the attributes of royal dignity Psa 21:5  His glory is great in thy salvation: honour and majesty hast thou laid upon him.  The position assigned man is that described Gen 1:26  And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man’s dominion corresponding with those there used. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is very evident, however, by the apostle’s inspired expositions Heb 2:6-8  But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?  Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 1Co 15:27-28 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. that the language here employed finds its fulfillment only in the final exaltation of Christ’s human nature. There is no limit to the “all things” mentioned, God only excepted, who “puts all things under.” Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race, will not only be restored to his original position, but exalted far beyond it. “The last enemy, death,” through fear of which, man, in his present estate, is “all his lifetime in bondage” Heb 2:15  And deliver them who through fear of death were all their lifetime subject to bondage. “shall be destroyed” 1Co 15:26  The last enemy that shall be destroyed is death. Then all things will have been put under his feet, “principalities and powers being made subject to him” 1Pe 3:22  Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. This view, so far from being alien from the scope of the passage, is more consistent than any other; for man as a race cannot well be conceived to have a higher honor put upon him than to be thus exalted in the person and destiny of Jesus of Nazareth.

Psa 8:6  Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:

Thou madest him to have dominion – Thou didst cause him to have, or didst give him this dominion. It does not mean that God made or created him for that end, but that he had conceded to him that dominion, thus conferring on him exalted honor. The allusion is to Gen_1:26, Gen_1:28.

Thou madest him to have dominion – Jesus Christ, who, being in the form of God, and equal with God, for a time emptied himself, and made himself of no reputation; was afterwards highly exalted, and had a name above every name.

Thou madest him to have dominion over the works of thy hands – All power in heaven and in earth being given to him: when he was raised from the dead, and when he ascended on high, and was set down at the right hand of God, he was made or declared Lord and Christ; Lord of the hosts of heaven, of all the angels there, King of saints, King of kings, and Lord of lords. All things in heaven and earth, which God has made, are put into his hands. This is a greater dominion than was given to the first man, Adam, Gen_1:25;

Over the works of thy hands – His works upon the earth, for the dominion extends no further.

Thou hast put all things under his feet – Hast placed all things in subjection to him. Compare to

Psa 47:3  He shall subdue the people under us, and the nations under our feet.

Psa 91:13  Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.

Lam 3:34  To crush under his feet all the prisoners of the earth,

Rom 16:20  And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

1Co 15:25  For he must reign, till he hath put all enemies under his feet.

The language is taken from the act of treading down enemies in battle; from putting the feet on the necks of captives, etc. The idea is that of complete and entire subjection. This dominion was originally given to man at his creation.

Thou hast put all things under his feet – Though the whole of the brute creation was made subject to Adam in his state of innocence; yet it could never be literally said of him, that God had put all things under his feet, or that he had dominion over the work of God’s hands; but all this is most literally true of our Lord Jesus; and to him the apostle, Heb_2:6, etc., applies all these passages.

Psa 8:7  All sheep and oxen, yea, and the beasts of the field;

All sheep and oxen – Flocks and herds. Gen_1:26, “over the cattle.” All domestic animals, and those to be employed in agriculture.

And the beasts of the field – Those not included in the general phrase “sheep and oxen.” All wild beasts, and inhabitants of the forest. The word rendered “field,” means properly a plain; a level tract of country; then, a field, or a tilled farm; and then the fields, the open country, as opposed to a city, a village, a camp; and hence, in this place the expression means the beasts that roam at large - wild beasts. Here the allusion is to the power which man has of subduing the wild beasts; of capturing them, and making them subservient to his purposes; of preventing their increase and their depredations; and of taming them so that they shall obey his will, and become his servants. It is to be remembered that no small number of what are now domestic animals were originally wild, and that they have been subdued and tamed by the power anti skill of man. No animal has shown himself superior to this power and skill.

Psa 8:8  The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.

The fowl of the air – Gen_1:26, “Over the fowl of the air.” Gen_9:2, “upon every fowl of the air.” This dominion is the more remarkable because the birds of the air seem to be beyond the reach of man; and yet, equally with the beasts of the field, they are subject to his control. Man captures and destroys them; he prevents their multiplication and their ravages.

The fowl of the air – All these were given to man in the beginning; and he has still a general dominion over them; for thus saith the Lord: Gen 9:2  And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. To this passage the psalmist most obviously refers.

The fowl of the air – These he rained about the tents of the Israelites for their relief, Psa_78:27, and can command them to feed his people, as the ravens did Elijah, 1Ki_17:4; or to destroy his enemies, Jer_15:3.

And the fish of the sea – Gen_1:26, “Over the fish of the sea.” Gen_9:2, “upon all the fishes of the sea.” This must be understood in a general sense, and this is perhaps still more remarkable than the dominion over the beasts of the field and the fowls of the air, for the fishes that swim in the ocean seem to be placed still farther from the control of man. Yet, so far as is necessary for his use and for safety, they are, in fact, put under the control of man, and he makes them minister to his profit. Not a little of that which contributes to the support the comfort, and the luxury of man, comes from the ocean. From the mighty whale to the shellfish that furnished the Tyrian dye, or to that which furnishes the beautiful pearl, man has shown his power to make the dwellers in the deep subservient to his will.

and the fish of the sea - instances of Christ's power over them, and of their being at his command, and for his service, may be seen in Mat 17:27  Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

And whatsoever passeth through the paths of the seas – Everything, in general, that passes through the paths of the sea, as if the ocean was formed with paths or highways for them to pass over. Some have referred this to man, as passing over the sea and subduing its inhabitants; some, to the fishes before spoken of; but the most natural construction is that which is referring to everything which moves in the waters. The idea is that man has a wide and universal dominion - a dominion so wide as to excite amazement, wonder, and gratitude, that it has been conceded to one so feeble as he is.

But it is best to interpret the whole literally; that what was lost by the first Adam is restored by the second; and that believers have a free use of all the creatures through Christ: and not only the things here mentioned are subject to him, but everything else; there is nothing left that is not put under him, only he is excepted that put all things under him,  Heb 2:8  Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

Psa 8:9  O LORD our Lord, how excellent is thy name in all the earth!

O Lord our Lord, how excellent – Repeating the sentiment with which the psalm opens, as now fully illustrated. The intermediate thoughts are simply an illustration of this; and now we see what occupied the attention of the psalmist when, in Psa_8:1, he gave utterance to what seems there to be a somewhat abrupt sentiment. We now, at the close of the psalm, see clearly its beauty and truthfulness.

O Lord our Lord – The psalmist concludes as he began. His name is excellent in all the earth. The name of Jesus is celebrated in almost every part of the habitable globe; for his Gospel has been preached, or is in the progress of being preached, through the whole world. Bibles and missionaries are now carrying his name, and proclaiming his fame, to the utmost nations of the earth.

O Lord our Lord, how excellent – Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened.