Psalm 8 [MT 8]
Commentary from 22 fathers
O Lord, our Lord, how wonderful is thy name in all the earth! for thy magnificence is exalted above the heavens.
ΚΥΡΙΕ ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ· ὅτι ἐπήρθη ἡ μεγαλοπρέπειά σου ὑπεράνω τῶν οὐρανῶν.
Гдⷭ҇и гдⷭ҇ь на́шъ, ꙗ҆́кѡ чꙋ́дно и҆́мѧ твоѐ по все́й землѝ, ꙗ҆́кѡ взѧ́тсѧ великолѣ́пїе твоѐ превы́ше нб҃съ.
And the blind and the lame came to him in the temple; and he healed them. And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, 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? [Psalms 8:2]
"Out of the mouth of babes and sucklings You have made perfect praise, because of Your enemies" [Psalm 8:2]. 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 Corinthians 3:1-2] Who were meant by those who went before the Lord praising Him, of whom the Lord Himself used this testimony, when He answered the Jews who bade Him rebuke them, "Have ye not read, out of the mouth of babes and sucklings You have made perfect praise?" [Matthew 21:16] Now with good reason He says not, You have made, but, "You have made perfect praise." For there are in the Churches also those who now no more drink milk, but eat meat: whom the same Apostle points out, saying, "We speak wisdom among them that are perfect;" [1 Corinthians 2:6] but not by those only are the Churches perfected; for if there were only these, little consideration would be had of the human race. But consideration is had, when they too, who are not as yet capable of the knowledge of things spiritual and eternal, are nourished by the faith of the temporal history, which for our salvation after the Patriarchs and Prophets was administered by the most excellent Power and Wisdom of God, even in the Sacrament of the assumed Manhood, in which there is salvation for every one that believes; to the end that moved by Its authority each one may obey Its precepts, whereby being purified and "rooted and grounded in love," he may be able to run with Saints, no more now a child in milk, but a young man in meat, "to comprehend the breadth, the length, the height, and depth, to know also the surpassing knowledge of the love of Christ." [Ephesians 3:17-19]
Exposition on Psalm 8
The meaning is this: you are worthy of praise not only from those who are perfect who know you fully, but you are proclaimed with the mouths of beginners in the faith and little children.… The psalmist professes that even infants proclaim God. By this he means those who have begun to come to the Lord in newness of faith, so that this wisdom might appear to have been conferred through God’s intervention rather than to have been gleaned through human effort.
Explanation of the Psalms 8:3
Then when he says "Out of the mouths," he shows that it is most manifest. And first he shows the manifestation. Second, the reason for it, at "For I shall see." That it is manifest he proves, because that is manifest which is implanted in all people, however simple they may be, as if by a kind of natural knowledge. For there is a twofold kind of people who follow the natural and right instinct, namely the simple and the wise. That the wise should know God is not a great thing; but that the simple should, that is remarkable. But there are some who pervert the natural instinct: and these repel the knowledge of God: Ps. 81: "They did not know," that is, they willed not to know, "nor did they understand," etc. Job 22: "They said to God, Depart from us; we do not want the knowledge of your ways." But God brings it about that through those, that is, through the simple, who follow the natural instinct, those who pervert the natural instinct are confounded. By "infants" the simple are designated: 1 Pet. 2: "As newborn infants, reasonable, without guile," etc. He says therefore: admirable indeed is your name, yet in such a way that "out of the mouths of infants and sucklings you have perfected praise," you who inwardly prompt them to this: and this "on account of your enemies," who oppose your knowledge and understanding: Phil. 3: "Enemies of the cross of Christ," etc. "That you may destroy the enemy and the avenger," every persecutor. Or Pharaoh who would take vengeance against one confessing your name: 2 Cor. 10: "Destroying counsels, and every height that exalts itself against the knowledge of God." Or the tyrant who assails your holy name with arms: 1 Pet. 2: "That by doing well you may silence the ignorance of imprudent men." Christ did this: for in Mt. 21, concerning the children of the Hebrews, Christ responded that from their words praise was perfected, who by the prompting of the Holy Spirit were praising: which nonetheless seemed to be done childishly. This applies when the simple acknowledge God, and others pervert the studies of natural knowledge, lest they know God himself. Likewise this applies to the apostles who were without learning and uneducated: Acts 4: "Simple as doves": Mt. 10: "And as sheep in the midst of wolves"; and they destroyed all the enemies of Christ. 1 Cor. 1: "The foolish things of the world God has chosen, that he might confound the wise, and the weak things," etc.
Exposition on the Psalms of David
Out of the mouth of babes and sucklings hast thou perfected praise, because of thine enemies; that thou mightest put down the enemy and avenger.
ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον ἕνεκα τῶν ἐχθρῶν σου τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητήν.
И҆з̾ ᲂу҆́стъ младе́нєцъ и҆ ссꙋ́щихъ соверши́лъ є҆сѝ хвалꙋ̀, вра̑гъ твои́хъ ра́ди, є҆́же разрꙋши́ти врага̀ и҆ ме́стника.
But how shall I tell what God makes? Behold the whole universe; it is His work: and the heaven, and the sun, and angels, and men, are the works of His fingers. How great is the power of God! His bare volition was the creation of the universe. For God alone made it, because He alone is truly God. By the bare exercise of volition He creates; His mere willing was followed by the springing into being of what He willed. Consequently the choir of philosophers are in error, who indeed most nobly confess that man was made for the contemplation of the heavens, but who worship the objects that appear in the heavens and are apprehended by sight. For if the heavenly bodies are not the works of men, they were certainly created for man. Let none of you worship the sun, but set his desires on the Maker of the sun; nor deify the universe, but seek after the Creator of the universe.
Exhortation to the Heathen
You are mindful of man, and you have concern for him because you did not make him as if he were a small and worthless animal, but he is worthy of so much honor that he is celebrated with hymns from the mouths of infants and sucklings.
Commentary on Psalms 8:4-5
Now this Father of our Lord Jesus Christ is not circumscribed to some place, nor is there heaven beyond him, but “the heavens are the work of his fingers,” and “the whole earth is holden in the hollow of his hand.” He is in everything, and yet nothing contains him. Do not imagine that God is smaller than the sun or that he is as large as the sun. For, as he made the sun, he must have been already incomparably greater than the sun and more resplendent with light. He knows what is to come, and nothing equals him in power. He knows everything and does as he wills. He is not subject to any law of sequence, or genesis, or fortune or fate. He is perfect by every measure. He possesses unchangeably every kind of virtue, never less and never more, but ever in the same degree and manner.
Catechetical Lecture 4:5
Our very eyes and the law of nature teach us that God exists and that he is the efficient and maintaining cause of all things: our eyes, because they fall on visible objects and see them in beautiful stability and progress, immovably moving and revolving, if I may so say; natural law, because through these visible things and their order it reasons back to their author. For how could this universe have come into being or been put together unless God had called it into existence and held it together? For everyone who sees a beautifully made lute and considers the skill with which it has been fitted together and arranged, or who hears its melody, would think of none but the lutemaker or the luteplayer, and would recur to him in mind, though he might not know him by sight. And thus to us also is manifested that which made and moves and preserves all created things, even though he is not comprehended by the mind.
On Theology, Theological Oration 2(28).6
Would that I might mortify my members that are on the earth! Would that I might spend all for the spirit, walking in the way that is narrow and trodden by few, not the way that is broad and easy! For what comes after this life is splendid and great, and our hope is greater than our worth. “What is man that you are mindful of him?” What is this new mystery concerning me? I am small and great, lowly and exalted, mortal and immortal, earthly and heavenly. I am connected with the world below, and likewise with God; I am connected with the flesh, and likewise with the spirit. I must be buried with Christ, rise with Christ, be joint heir with Christ, become the Son of God, even God himself.
On His Brother St. Caesarius, Oration 7:23
And why did he not say “your hands” instead of “your fingers”? To show that visible things are a work requiring the least power, and the extraordinary aspect of creation, namely, that the stars hang there without falling; at any rate, though the very nature of the foundations required, not that they be suspended above but lie below, still the excellent Architect and Creator produced a surprise in making most of the visible things surpass the logic of nature.
Commentary on the Psalms 8:6
“What is it about human beings?” … Taking full account of such marvelous care and such wonderful providence on God’s part, and the arrangements he put in place for the salvation of the human race, [the psalmist] is struck with complete wonder and amazement as to why on earth God considered them worthy of attention. Consider, after all, that all the visible things were for their sake. For them the design implemented from the time of Adam up to his coming; for them paradise, commandments, punishments, miracles, retribution, kindnesses after the Law; for them the Son of God became human. What could anyone say of the future they are intended to enjoy? So all those things are going through his mind when he says, to be thought worthy of such wonderful privileges, what must the human being be? I mean, if you consider what was done and is being done for their sake, and what they will enjoy afterwards, you will be stricken with awe, and then you will see clearly how this being is an object of such attention on God’s part.
Commentary on the Psalms 8:6-7
The psalmist is speaking here of the frailty of the body and of human weakness, and what does he say? If you consider his flesh, what is a person? If you consider his spirit, he is noble. Let us by no means scorn the flesh, but let us reject its works. Let us not despise the body that will reign in heaven with Christ. “Flesh and blood can obtain no part in the kingdom of God”; no, not flesh and blood of themselves, but the works of the flesh. “Flesh and blood can obtain no part in the kingdom of God.” How, then, are they going to reign together with Christ; how shall we be seated together in heaven in Christ?
Homily on Psalm 143
"For I shall see Your heavens, the works of Your fingers" [Psalm 8:3]. We read that the law was written with the finger of God, and given through Moses, His holy servant: by which finger of God many understand the Holy Ghost. Wherefore if, by the fingers of God, we are right in understanding these same ministers filled with the Holy Ghost, by reason of this same Spirit which works in them, since by them all holy Scripture has been completed for us; we understand consistently with this, that, in this place, the books of both Testaments are called "the heavens." Now it is said too of Moses himself, by the magicians of king Pharaoh, when they were conquered by him, "This is the finger of God." [Exodus 8:19] And what is written, "The heavens shall be rolled up as a book." Although it be said of this æthereal heaven, yet naturally, according to the same image, the heavens of books are named by allegory. "For I shall see," he says, "the heavens, the works of Your fingers:" that is, I shall discern and understand the Scriptures, which You, by the operation of the Holy Ghost, hast written by Your ministers.
Exposition on Psalm 8
By saying “founded” he meant the stability and immutability of the order and succession given them by God.
Orthodox Faith 2:7
Next he attaches the reason for this manifestation, saying "For." Cicero says in the book On the Nature of the Gods, and it was also said by Aristotle, although it is not found in his books that we have, that if any man were to enter a palace which he saw well arranged, there is no one so senseless that, even though he did not see how it was made, he would not perceive that it was constructed by someone. We enter the world, and we do not see how it was made; but from the very fact that it is so well ordered, we ought to perceive that it was made by someone. And the order of the heavenly bodies shows this especially. There were some who erred by attributing the causes of things to the necessity of matter; hence they say that all things were made on account of the hot and cold, the dry and moist, like the elements which thus came together. But if this could have some appearance of truth in other things, in no way can it hold for the heavenly bodies: because it cannot be attributed to the necessity of matter that this body is so far distant from that one, and that they complete their courses in such and such a time. This can only be traced back to an intellectual cause. And therefore Scripture, when it wishes to manifest the power of God, brings us to the consideration of the heavens. Is. 40: "Lift up your eyes on high, and see who created these things": therefore he says, "For I shall see your heavens, the works of your fingers." He says "the works of fingers" for three reasons: because what we do with our fingers, we do attentively and distinctly. And the things to be considered about the heavenly bodies can only be traced back to an intelligible cause; and therefore he says "the works of your fingers": Ps. 135: "Who made the heavens in understanding." Or it corresponds to what he says, "elevated." When someone causes something heavy to be raised, he puts his shoulder under it; but when he causes something light to be raised, he puts his finger under it; and therefore he says "the works of fingers," as though it were easy for him to make the heavens: Is. 40: "Who has weighed the mass of the earth with three fingers, and balanced the heavens with the palm of his hand?" Or because what we do with fingers are delicate works. To show therefore that these are more delicate than other things, he says "the works of fingers," etc. He names the moon, and not the sun, on account of the pagans, who believed the sun was the supreme god: and therefore he specifically names "the moon and the stars," in which there is no obvious basis for error: Sir. 43: "The beauty of heaven is the glory of the stars, the Lord illuminating the world on high." Mystically, the apostles or the Scriptures are the works of fingers. Three fingers are three persons; as if to say, the works of the whole Trinity, or of the Holy Spirit. The moon is the Church: the stars are the teachers. And these God established.
Exposition on the Psalms of David
For I will regard the heavens, the work of thy fingers; the moon and stars, which thou hast established.
ὅτι ὄψομαι τοὺς οὐρανούς, ἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας, ἃ σὺ ἐθεμελίωσας·
Ꙗ҆́кѡ ᲂу҆зрю̀ небеса̀, дѣла̀ пє́рстъ твои́хъ, лꙋнꙋ̀ и҆ ѕвѣ́зды, ꙗ҆̀же ты̀ ѡ҆снова́лъ є҆сѝ:
4–6For unto the angels hath he not put in subjection the world to come, whereof we speak. 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. [Psalms 8:4-6] 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. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted.
"What is man, that You are mindful of him? Or the son of man, that You visit him?" [Psalm 8:4]. It may be asked, what distinction there is between man and son of man. For if there were none, it would not be expressed thus, "man, or son of man," disjunctively. For if it were written thus, "What is man, that You are mindful of him, and son of man, that You visit him?" it might appear to be a repetition of the word "man." But now when the expression is, "man or son of-man," a distinction is more clearly intimated. This is certainly to be remembered, that every son of man is a man; although every man cannot be taken to be a son of man. Adam, for instance, was a man, but not a son of man. Wherefore we may from hence consider and distinguish what is the difference in this place between man and son of man; namely, that they who bear the image of the earthy man, who is not a son of man, should be signified by the name of men; but that they who bear the image of the heavenly Man, [1 Corinthians 15:49] should be rather called sons of men; for the former again is called the old man and the latter the new; but the new is born of the old, since spiritual regeneration is begun by a change of an earthy, and worldly life; and therefore the latter is called son of man. "Man" then in this place is earthy, but "son of man" heavenly; and the former is far removed from God, but the latter present with God; and therefore is He mindful of the former, as in far distance from Him; but the latter He visits, with whom being present He enlightens him with His countenance. For "salvation is far from sinners;" and, "The light of Your countenance has been stamped upon us, O Lord." So in another Psalm he says, that men in conjunction with beasts are made whole together with these beasts, not by any present inward illumination, but by the multiplication of the mercy of God, whereby His goodness reaches even to the lowest things; for the wholeness of carnal men is carnal, as of the beasts; but separating the sons of men from those whom being men he joined with cattle, he proclaims that they are made blessed, after a far more exalted method, by the enlightening of the truth itself, and by a certain inundation of the fountain of life. For he speaks thus: "Men and beasts You will make whole, O Lord, as Your mercy has been multiplied, O God. But the sons of men shall put their trust in the covering of Your wings. They shall be inebriated with the richness of Your house, and of the torrent of Your pleasures You shall make them drink. For with You is the fountain of life, and in Your light shall we see light. Extend Your mercy to them that know You." Through the multiplication of mercy then He is mindful of man, as of beasts; for that multiplied mercy reaches even to them that are afar off; but He visits the son of man, over whom, placed under the covering of His wings, He extends mercy, and in His light gives light, and makes him drink of His pleasures, and inebriates him with the richness of His house, to forget the sorrows and the wanderings of his former conversation. This son of man, that is, the new man, the repentance of the old man begets with pain and tears. He, though new, is nevertheless called yet carnal, while he is fed with milk; "I would not speak unto you as unto spiritual, but as unto carnal," says the Apostle. And to show that they were already regenerate, he says, "As unto babes in Christ, I have given you milk to drink, not meat." And when he relapses, as often happens, to the old life, he hears in reproof that he is a man; "Are ye not men," he says, "and walk as men?"
Exposition on Psalm 8
"What." Above the Psalmist marveled at the excellence of the divine majesty; and now he commemorates two benefits divinely bestowed upon men. Second, from this he concludes the Psalm in praise, at "Lord, our Lord," etc. Concerning the first he does three things. First he shows the clemency of God toward men by comparison with those things which are above men. Second, by comparison with the first man, at "with glory and honor." Third, by comparison with those things which are below man, at "and you have set him." Above man there is a twofold nature: namely, the divine and the angelic. First therefore he sets forth the benefits by comparison with God. Second, by comparison with the angels, at "you have diminished him." First let it be explained as it pertains to natural benefits. Second, as to gratuitous gifts. And according to the first mode and concerning it he does two things. First he sets forth God's special care for man. Second, the special familiarity, at "or the son of man." It is wonderful that someone great should be joined to someone small by a special familiarity: and therefore the Psalmist first commemorates the smallness of man from his condition: "What is man," so small a thing? Job 14: "Man born of woman"; and 25: "Man is rottenness, and the son of man is a worm." Second, as to his origin: because he is also lowly: Job 14: "Who can make clean what was conceived of unclean seed?"; and 10: "Did you not, like milk," etc. And therefore he says, "or the son of man?" But to this one so small, so lowly, he says that he does two things: namely, that he is mindful of him, and that he visits him. The first pertains to care. The second to special familiarity. And this is the manner of speaking: as if some craftsman had made great things, and among them one very small thing, namely a needle, and when he made the needle he showed that he had knowledge of it. But that in the arrangement of his works he should care about the needle would be very wonderful; and therefore he says, "What is man, that among your great creatures you are mindful of him?" Sir. 16: "Do not say, I shall be hidden from God," etc. "and what is a soul," etc. Because on account of its smallness God does not forget you. But what is so great about this? For God has care of all things: Wis. 12: "For there is no other than you, whose care is for all." It must be said that he has a special care for man, namely that in the judgment his acts are rewarded: Job 14: "Do you think it fitting to open your eyes upon such a one," etc. Likewise he not only has care for man, but has familiarity with him; and this is what he says, "that you visit him." Only rational nature is capable of God, by knowing and loving him. Insofar therefore as God becomes present to us through love or knowledge, he visits us: Job 10: "Your visitation has preserved," etc. So therefore the clemency of God is great in the comparison of man to God.
These can also be referred to the benefits of grace: and then in these all the mysteries of Christ are enumerated. First, of the incarnation: "What is man?" He touches on two things: namely, the cause of the incarnation, and the incarnation itself: and he says, "What is man?" For God seemed to have forgotten man when he expelled him from Paradise: he remembers man of this kind when he is brought back to that of Ps. 105: "Remember us, O Lord." And so the incarnation follows: because he "visits"; and therefore he says "or the son of man," etc. Because although he visited the whole human race, he especially visited that man assumed into the unity of the hypostasis: Heb. 2: "He never took hold of angels, but of the seed of Abraham."
Exposition on the Psalms of David
What is man, that thou art mindful of him? or the son of man, that thou visitest him?
τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ; ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν;
что̀ є҆́сть человѣ́къ, ꙗ҆́кѡ по́мниши є҆го̀; и҆лѝ сы́нъ человѣ́чь, ꙗ҆́кѡ посѣща́еши є҆го̀;
He has made us "a little lower than the angels," I mean, by reason of death: but even that little we have now recovered. There is nothing therefore to hinder us from becoming nigh to the angels, if we will. Let us then will it, let us will it, and having exercised ourselves thoroughly, let us return honor to the Father, and the Son, and the Holy Spirit, now and ever, world without end, Amen.
Homily on Acts 32
Therefore was the son of man first visited in the person of the very Lord Man, born of the Virgin Mary. Of whom, by reason of the very weakness of the flesh, which the Wisdom of God vouchsafed to bear, and the humiliation of the Passion, it is justly said, "You have lowered Him a little lower than the Angels" [Psalm 8:5].
Exposition on Psalm 8
From here on the humility and glory of the Lord Savior is related. He was made less not because of any necessity inherent in his role as servant, but by his loving free wish; as the Apostle says, “He emptied himself, taking the form of a servant.” The psalm continues with the words “a little less than angels,” because Christ took up the cross to win the salvation of all, since it was for this reason that the Creator of angels was made less than angels. The words “a little less” are well stated, since he took on himself a mortal body, though he had no sin. He “was crowned with glory and honor” when, after his utterly miraculous resurrection, as God he was exalted in as much as he had been made man, and he received the trust of the whole world.
Explanation of the Psalms 8:6
But there follows concerning man in comparison to the angels, to whom man is found to be close. "You have diminished him." In the angels the image of God is found through a simple intuition of truth, without inquiry; but in man through discursive reasoning; and therefore in man it is somewhat diminished. Hence it is that men are called angels: Mal. 2: "They shall seek the law from his mouth, because he is the angel of the Lord of hosts." Man is also corruptible, but only slightly; because at some time man in the fatherland will know all things without discursive reasoning; and he will be incorruptible in body: 1 Cor. 15: "This corruptible body must put on incorruption." Next he shows the clemency of God toward man by comparison with man himself, when he says "with glory and honor," etc. To be crowned belongs to kings. God made man as the king of lower things, and there is "glory," namely the brightness of the divine image: and this is a certain crown of man: 1 Cor. 11: "Man is the image and glory of God": Ps. 4: "The light of your countenance, O Lord, is signed upon us." But he is honored who is not subject to anything. For man is subject to no natural bodily creature as regards his soul, neither in his coming into being nor in his progress: not in his coming into being, because he is not produced by a creature, and he acts freely; nor does he perish with the body; and in this the honor of man consists; and therefore it says in Wis. 2: "Nor did they judge the honor of holy souls," etc., up to "he made him": Ps. 48: "Man, when he was in honor, did not understand," etc.
The second is the passion. "You diminished him" on account of the passion. Heb. 2: "Him who was made a little lower than the angels," etc. In the Hebrew it reads: "And you diminish him a little from God": because he was joined to God in the unity of person; but diminished on account of the passibility he assumed. The third is the benefit of the resurrection in the honor shown to the apostles, which he enumerates through the passion: Phil. 2: "That at the name of Jesus every knee should bow," etc. Jn. 5: "That all may honor the Son, just as they honor the Father."
Exposition on the Psalms of David
We do not laugh at the mere fact of something falling down; there is nothing humorous about leaves falling or the sun going down. When our house falls down we do not laugh. All the birds of the air might drop around us in a perpetual shower like a hailstorm without arousing a smile. If you really ask yourself why we laugh at a man sitting down suddenly in the street you will discover that the reason is not only recondite, but ultimately religious. All the jokes about men sitting down on their hats are really theological jokes; they are concerned with the Dual Nature of Man. They refer to the primary paradox that man is superior to all the things around him and yet is at their mercy.
Cockneys and Their Jokes (All Things Considered)
Man is always something worse or something better than an animal; and a mere argument from animal perfection never touches him at all. Thus, in sex no animal is either chivalrous or obscene. And thus no animal ever invented anything so bad as drunkenness—or so good as drink.
Wine When It Is Red (All Things Considered)
It is the simple truth that man does differ from the brutes in kind and not in degree; and the proof of it is here; that it sounds like a truism to say that the most primitive man drew a picture of a monkey, and that it sounds like a joke to say that the most intelligent monkey drew a picture of a man. Something of division and disproportion has appeared; and it is unique. Art is the signature of man.
The Everlasting Man, Chapter I: The Man in the Cave (1925)
Thou madest him a little less than angels, thou hast crowned him with glory and honour;
ἠλάττωσας αὐτὸν βραχύ τι παρ᾿ ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν,
Оу҆ма́лилъ є҆сѝ є҆го̀ ма́лымъ чи́мъ ѿ а҆́гг҃лъ, сла́вою и҆ че́стїю вѣнча́лъ є҆сѝ є҆го̀:
Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. 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. [Psalms 8:6] 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. Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? And why stand we in jeopardy every hour? I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. Be not deceived: evil communications corrupt good manners. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
When it is says, “You have set him over the works of your hand,” clearly the word reveals that he is set over the heavens, a man established by the God of the universe. How and when are these future things unless when the kingdom of heaven is received as an inheritance according to the promises made and according to the word of the apostle: “The heir of God and the coheirs of Christ”? So in this age, let the earthly creatures as oxen, cattle, beasts of burden, birds and fish, be subject to humankind. To humankind is reserved the life common to angels in the heavenly city of God, when people are received into the kingdom of heaven and appointed over the works of the hands of God, and they will be the rulers and protectors of all things of the heavens, the moon and stars and everything of the heavens above. The letter to the Hebrews considering this word treats the statement for the future age: “All things you have placed under his feet.” For after the lower course of this life, whenever that new age comes in which the kingdom of heaven is awaited and following the glorious appearance of our Savior all things will be subjected, according to that witness that has been made by the promise from the Father to him: “Sit on my right, until I place your enemies a footstool under your feet.”
Commentary on Psalms 8:6
There is no work of God that is exempt from the authority of the one appointed Lord.
Commentary on Psalm 8
The Father is not “among” all things, for to him it is confessed that “all things serve you.” Nor is the Son reckoned “among” all things, for “all things were made by him,” and “all things exist together in him, and he is above all the heavens.” The Son, therefore, exists not “among” but above all things, being, indeed, after the flesh, of the people, of the Jews, but yet at the same time God over all, blessed forever, having a name that is above every name, it being said of him, “You have put all things in subjection under his feet.” But in making all things subject to him, he left nothing that is not subject, even as the apostle has said.
Exposition of the Christian Faith 4.11.140
One who, by way of ignorance, pretended to the insensibility and lack of knowledge characteristic of a beast begins to be a human once he has been encompassed by the grace of God. Indeed, if he is capable of reason and of grace, he is proved human by that very fact, and thus he rejoices that he has been separated from the dumb animals and has been admitted into the company of humankind, which God visits and protects. For what are human beings except that the Lord is mindful of them and that they are visited by the Lord?
The Prayer of Job and David 4.9.26
From his Providence, humanity has received All that he grasps with imperious hand: All that the sky and the earth and the sea Yields from the air and the waves and the fields, This he subjects to me, me to himself.
Hymns for Every Day 3:36-40
But that glorifying is added, in which He rose and ascended up into heaven; "With glory," he says, "and with honour have You crowned Him; and hast set Him over the works of Your hands" [Psalm 8:6]. Since even Angels are the works of God's hands, even over Angels we understand the Only-begotten Son to have been set; whom we hear and believe, by the humiliation of the carnal generation and passion, to have been lowered a little lower than the Angels.
Exposition on Psalm 8
And this is a precise demonstration of your lovingkindness and power, he is saying, imbuing the lowly nature of human beings with wisdom so that they might have control over not only the land creatures but also those that fly and that swim and that do both, use their skills to hunt those in the heights and in the depths, and keep under control those that pass through the air and those hidden in the water.… Uncreated nature alone, you see, is separate from this subjection as something free. The nature that receives existence from it, however, is subject whatever it be—visible or invisible—to Christ the Lord, both as God and as man. Such is the honor human nature received from the God of all. Hence, as a conclusion he used the same verse as at the beginning: “O Lord, our Lord, how wonderful is your name in all the earth!”
Commentary on the Psalms 8:6-7
“You have placed all things under his feet.” … Just as nothing is independent of the work of the Lord, so nothing can be shown to be outside the power of Christ, since he is going to judge the world. For by saying “all things,” the psalm seems to have omitted neither earthly nor heavenly things. This interpretation is in harmony with what the divine interpreter, the Apostle testifies: “In subjecting all things to him, he left nothing that is not subject to him.”
Explanation of the Psalms 8:7
What the psalmist said of the Father concerning our Lord as he rose from the dead, “You have put all things under his feet,” is surely the same as what our Lord himself said to his disciples as he rose, “All power in heaven and on earth has been given to me.” Indeed, even before he rose from the dead, the angelic virtues in heaven knew that they were rightfully subject to the human nature they saw had been specifically assumed by their Maker. Blind human beings on earth, however, disdained to be brought into subjection to one they knew had put on mortality in common with themselves; they declined to understand the divine power in his miracles, since they discerned that there was human weakness present in his sufferings.
Homilies on the Gospels 2:8
Next, when he says "you have set him," he sets forth the clemency of God toward man by comparison with those things which are below man, because he willed that man have dominion over these lower things: and concerning this he does three things. First he proposes the dominion. Second, the capacity for ruling. Third, the number of subjects. The second, at "you have subjected all things." The third, at "the sheep and the oxen." He says therefore: since man is king, you have given him dominion "over the works of your hands": Gen. 1: "That he may rule over the fish of the sea, and the birds of the air, and the beasts of the whole earth, and every creeping thing that moves upon the earth." He has this through reason, because he excels all animals: and therefore as soon as he said "with glory and honor," he added, "you have set him," that is, you gave him dominion. But note that he says man has authority over the works of the "hands," not of the "fingers"; because these are not so delicate as the heavens, which are the works of the fingers. Man cannot subject these to himself; and therefore second he shows the capacity for ruling. "All things," he says, "you have subjected," so that he might preside and rule at his will. This is signified in Gen. 2, where God brought all the animals to Adam. And this subjection was complete before sin; but some things now resist as a punishment for sin.
The fourth mystery is the ascension: "You have set him over," etc. Eph. 1: "Setting him at his right hand, above every principality and power," etc. The fifth mystery is the coming for judgment: "you have subjected all things," etc., that is, you have established him as judge over all things: Heb. 2: "But now we do not yet see all things subjected to him": then all things will be subjected under his feet, that is, under his humanity, because the head of Christ is God, 1 Cor. 11. And the feet are the humanity: Jn. 5: "He gave him power to execute judgment."
Exposition on the Psalms of David
But when the background of man's life is a grey background, then, in the name of man's sacred supremacy, I desire to paint on it in fire and gore. When the heavens fail man refuses to fail; when the sky seems to have written on it, in letters of lead and pale silver, the decree that nothing shall happen, then the immortal soul, the prince of the creatures, rises up and decrees that something shall happen, if it be only the slaughter of a policeman.
The Secret of a Train (Tremendous Trifles)
The choice of Psalm 8 for Ascension Day again depends on an interpretation found in the New Testament. In its literal sense this short, exquisite lyric is simplicity itself—an expression of wonder at man and man's place in Nature and therefore at God who appointed it. God is wonderful both as champion or 'judge' and as Creator. When one looks up at the sky, and all the stars which are His work, it seems strange that He should be concerned at all with such things as man. Yet in fact, though He has made us inferior to the celestial beings, He has, down here on earth, given us extraordinary honour—made us lords of all the other creatures. But to the writer of Hebrews (2:6-9) this suggested something which we, of ourselves, would never have thought of. The Psalmist said 'Thou hast put all things in subjection under his (man's) feet'. The Christian writer observes that, in the actual state of the universe, this is not strictly true. (Man is often killed, and still more often defeated, by beasts, poisonous vegetables, weather, earthquakes, etc.) It would seem to us merely perverse and captious thus to take a poetic expression as if it were intended for a scientific universal. We can get nearest to the point of view if we imagine the commentator arguing 'This is of course true in the poetic—and therefore, to a logician, the loose—sense which the poet intended; but how if it were far truer than he knew?' This will lead us to what he thinks the real meaning—or I should say the 'over-meaning', the new weight laid upon the poet's words. Christ has ascended into Heaven. And in due time all things, quite strictly all, will be subjected to Him. It is He who having been made (for a while) 'lower than the angels', will become the conqueror and ruler of all things, including death and (death's patron) the devil.
To most of us this will seem a wire-drawn allegory. But it is the very same which St Paul obviously has in mind in 1 Corinthians 15:20-28. This, with the passage in Hebrews, makes it pretty certain that the interpretation was established in the earliest Christian tradition. It may even descend from Our Lord. There was, after all, no description of Himself which He delighted in more than the 'Son of Man'; and of course, just as 'daughter of Babylon' means Babylon, so 'Son of Man' means Man, the Man, the archetypal Man, in whose suffering, resurrection, and victories all men (unless they refuse) can share.
And it is this, I believe, that most modern Christians need to be reminded of. It seems to me that I seldom meet any strong or exultant sense of the continued, never-to-be-abandoned, Humanity of Christ in glory, in eternity. We stress the Humanity too exclusively at Christmas, and the Deity too exclusively after the Resurrection; almost as if Christ once became a man and then presently reverted to being simply God. We think of the Resurrection and Ascension (rightly) as great acts of God; less often as the triumph of Man. The ancient interpretation of Psalm 8, however arrived at, is a cheering corrective.
Reflections on the Psalms, Chapter 12: Second Meanings in the Psalms
and thou hast set him over the works of thy hands: thou hast put all things under his feet:
καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ,
и҆ поста́вилъ є҆сѝ є҆го̀ над̾ дѣ́лы рꙋкꙋ̀ твоє́ю, всѧ̑ покори́лъ є҆сѝ под̾ но́зѣ є҆гѡ̀:
"You have put," he says, "all things in subjection under His feet." When he says, "all things," he excepts nothing. And that he might not be allowed to understand it otherwise, the Apostle enjoins it to be believed thus, when he says, "He being excepted which put all things under Him." [1 Corinthians 15:27] And to the Hebrews he uses this very testimony from this Psalm, when he would have it to be understood that all things are in such sort put under our Lord Jesus Christ, as that nothing should be excepted. [Hebrews 2:8] And yet he does not seem, as it were, to subjoin any great thing, when he says, "All sheep and oxen, yea, moreover, the beasts of the field, birds of the air, and the fish of the sea, which walk through the paths of the sea" [Psalm 8:7]. For, leaving the heavenly excellencies and powers, and all the hosts of Angels, leaving even man himself, he seems to have put under Him the beasts merely; unless by sheep and oxen we understand holy souls, either yielding the fruit of innocence, or even working that the earth may bear fruit, that is, that earthly men may be regenerated unto spiritual richness. By these holy souls then we ought to understand not those of men only, but of all Angels too, if we would gather from hence that all things are put under our Lord Jesus Christ. For there will be no creature that will not be put under Him, under whom the pre-eminent spirits, that I may so speak, are put. But whence shall we prove that sheep can be interpreted even, not of men, but of the blessed spirits of the angelical creatures on high? May we from the Lord's saying that He had left ninety and nine sheep in the mountains, that is, in the higher regions, and had come down for one? For if we take the one lost sheep to be the human soul in Adam, since Eve even was made out of his side, [Genesis 2:21-22] for the spiritual handling and consideration of all which things this is not the time, it remains that, by the ninety and nine left in the mountains, spirits not human, but angelical, should be meant. For as regards the oxen, this sentence is easily dispatched; since men themselves are for no other reason called oxen, but because by preaching the Gospel of the word of God they imitate Angels, as where it is said, "You shall not muzzle the ox that treads out the grain." How much more easily then do we take the Angels themselves, the messengers of truth, to be oxen, when Evangelists by the participation of their title are called oxen? "You have put under" therefore, he says, "all sheep and oxen," that is, all the holy spiritual creation; in which we include that of holy men, who are in the Church, in those wine-presses to wit, which are intimated under the other similitude of the moon and stars.
Exposition on Psalm 8
So, then, in accordance with the simile of the winepresses, not only the grapes but also the husks are trodden under his feet. This means not only sheep and cattle, that is to say, the holy souls of the faithful, either in the people or among the clergy, but, what is more, beasts of pleasure also and birds of pride and fish of inquisitiveness. All these types of sinners we see here and now in the churches mixed up with the good and the holy. Let God work, then, in his churches and separate wine from grapeskins. Let us cooperate with God so that we may be wine or sheep or cattle, rather than husks or beasts of the field or fish that weave their way through the pathways of the deep. This is not to say that these words can be understood and explained only in this way, but this is what the present context dictates. Somewhere else they may have a different meaning. This rule of thumb is to be upheld in every allegory, that what is expressed through a simile should be judged in the light of the immediate context. Such is the teaching of our Lord and the apostles.
Explanations of the Psalms 8:13
Third, when he says "the sheep and the oxen," etc., he enumerates the subjects: and he lists animals so that plants may be understood as well. Among the animals, some are subject according to their whole kind, namely the tame and domestic animals by their nature, that is, sheep and oxen: and he says this in the feminine, "all of them," because herds are made up especially of cows and sheep. Others are those not subject according to their whole kind: and of these some are walking creatures: and regarding this he says "moreover the beasts of the field," etc., that is, boars, deer, and the like.
And in the judgment some are good: and of these some subjects are signified by sheep: 2 Kgs. 24: "These who are sheep, what have they done?" Some are prelates, and these are signified by oxen: Prov. 14: "Where there are many harvests, there the strength of the ox is manifest." Some are wicked: and of these there are three kinds: 1 Jn. 2: "Everything that is in the world is either the concupiscence of the eyes, or the concupiscence of the flesh, or the pride of life." And first he sets forth the lustful: and these are the sheep and oxen and beasts of the field, because they delight in bestial things: Joel 1: "The beasts have rotted in their dung, and the storehouses of the field are demolished." He says this because they go by the broad way, Mt. 7.
Exposition on the Psalms of David
sheep and all oxen, yea and the cattle of the field;
πρόβατα, καὶ βόας ἁπάσας, ἔτι δὲ καὶ τὰ κτήνη τοῦ πεδίου,
ѻ҆́вцы и҆ волы̀ всѧ̑, є҆ще́ же и҆ скоты̀ польскі̑ѧ,
"Yea moreover," says he, "the beasts of the field." The addition of "moreover" is by no means idle. First, because by beasts of the plain may be understood both sheep and oxen: so that, if goats are the beasts of rocky and mountainous regions, sheep may be well taken to be the beasts of the field. Accordingly had it been written even thus, "all sheep and oxen and beasts of the field;" it might be reasonably asked what beasts of the plain meant, since even sheep and oxen could be taken as such. But the addition of "moreover" besides, obliges us, beyond question, to recognise some difference or another. But under this word, "moreover," not only "beasts of the field," but also "birds of the air, and fish of the sea, which walk through the paths of the sea" [Psalm 8:8], are to be taken in. What is then this distinction? Call to mind the "wine-presses," holding husks and wine; and the threshing-floor, containing chaff and grain; and the nets, in which were enclosed good fish and bad; and the ark of Noah, in which were both unclean and clean animals: and you will see that the Churches for a while, now in this time, unto the last time of judgment, contain not only sheep and oxen, that is, holy laymen and holy ministers, but "moreover beasts of the field, birds of the air, and birds of the sea, that walk through the paths of the sea." For the beasts of the field were very fitly understood, as men rejoicing in the pleasure of the flesh where they mount up to nothing high, nothing laborious. For the field is also "the broad way, that leads to destruction:" [Matthew 7:13] and in a field is Abel slain. [Genesis 4:8] Wherefore there is cause to fear, lest one coming down from the mountains of God's righteousness ("for your righteousness," he says, "is as the mountains of God" ) making choice of the broad and easy paths of carnal pleasure, be slain by the devil. See now too "the birds of heaven," the proud, of whom it is said, "They have set their mouth against the heaven." See how they are carried on high by the wind, "who say, We will magnify our tongue, our lips are our own, who is our Lord?" Behold too the fish of the sea, that is, the curious; who walk through the paths of the sea, that is, search in the deep after the temporal things of this world: which, like paths in the sea, vanish and perish, as quickly as the water comes together again after it has given room, in their passage, to ships, or to whatsoever walks or swims. For he said not merely, who walk the paths of the sea; but "walk through," he said; showing the very determined earnestness of those who seek after vain and fleeting things. Now these three kinds of vice, namely, the pleasure of the flesh, and pride, and curiosity, include all sins. And they appear to me to be enumerated by the Apostle John, when he says, "Love not the world; for all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life." [1 John 2:15-16] For through the eyes especially prevails curiosity. To what the rest indeed belong is clear. And that temptation of the Lord Man was threefold: by food, that is, by the lust of the flesh, where it is suggested, "command these stones that they be made bread:" [Matthew 4:3] by vain boasting, where, when stationed on a mountain, all the kingdoms of this earth are shown Him, and promised if He would worship: [Matthew 4:8-9] by curiosity, where, from the pinnacle of the temple, He is advised to cast Himself down, for the sake of trying whether He would be borne up by Angels. [Matthew 4:6] And accordingly after that the enemy could prevail with Him by none of these temptations, this is said of him, "When the devil had ended all his temptation." [Luke 4:13] With a reference then to the meaning of the wine-presses, not only the wine, but the husks too are put under His feet; to wit, not only sheep and oxen, that is, the holy souls of believers, either in the laity, or in the ministry; but moreover both beasts of pleasure, and birds of pride, and fish of curiosity. All which classes of sinners we see mingled now in the Churches with the good and holy. May He work then in His Churches, and separate the wine from the husks: let us give heed, that we be wine, and sheep or oxen; not husks, or beasts of the field, or birds of heaven, or fish of the sea, which walk through the paths of the sea. Not that these names can be understood and explained in this way only, but the explanation of them must be according to the place where they are found. For elsewhere they have other meanings. And this rule must be kept to in every allegory, that what is expressed by the similitude should be considered agreeably to the meaning of the particular place: for this is the manner of the Lord's and the Apostles' teaching. Let us repeat then the last verse, which is also put at the beginning of the Psalm, and let us praise God, saying, "O Lord our Lord, how wonderful is Your name in all the earth!" For fitly, after the matter of the discourse, is the return made to the heading, whither all that discourse must be referred.
Exposition on Psalm 8
Some are flying creatures, that is, birds: and some are swimming creatures, that is, fish.
Second, the proud, the birds: Mt. 13: "The birds of the air devoured it": Dt. 32: "They shall be devoured by birds with a most bitter bite." Third, the greedy, who "traverse the paths of the sea," literally; or of the world: Ps. 11: "The wicked walk round about": Job 1: "I have gone around the earth, and walked through it."
Exposition on the Psalms of David
the birds of the sky, and the fish of the sea, the [creatures] passing through the paths of the sea.
τὰ πετεινὰ τοῦ οὐρανοῦ καὶ τοὺς ἰχθύας τῆς θαλάσσης, τὰ διαπορευόμενα τρίβους θαλασσῶν.
пти̑цы небє́сныѧ и҆ ры̑бы морскі̑ѧ, преходѧ́щыѧ стєзѝ морскі̑ѧ.
Just as God is admirable for the eminence of his majesty, so he is shown to be admirable from his clemency; and therefore he concludes with wonder: "Lord, our Lord," etc. Yet it should be known that this Psalm is circular, because it has the same verse at the beginning and at the end. Some are semicircular, because they do not repeat the whole verse, but a part; such as "Bless the Lord, O my soul," whose end is "in every place of his dominion."
Exposition on the Psalms of David
O Lord our Lord, how wonderful is thy name in all the earth!
Κύριε ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ!
Гдⷭ҇и гдⷭ҇ь на́шъ, ꙗ҆́кѡ чꙋ́дно и҆́мѧ твоѐ по все́й землѝ.
[For the end, concerning the wine-presses, a Psalm of David.]
Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν· ψαλμὸς τῷ Δαυΐδ. -
Въ коне́цъ, ѡ҆ точи́лѣхъ, ѱало́мъ дв҃дꙋ.