What is man, that thou art mindful of him? and the son of man, that thou visitest him?
David looks up at the moon and stars, feels how small he is, and asks a question that the rest of the Bible answers. The question has two halves: man, and the son of man. Commentators agree that the second half points beyond David to Christ.
Man is one of the least of God's creatures. One writer puts the question in the psalmist's own voice:
When I think of all the might and the wisdom on display in the heavens, what am I? "What is man" — any man, great or small — "that You are mindful of him? or the son of man" — man in the abstract, the ideal man — "that You visit him?" We might well say that of man as the creature of God. In one sense, by certain measures, he is one of the least of God's creatures.
English hides a distinction the Hebrew makes plain. The first "man" and the "son of man" are not the same term:
What made the psalmist choose two distinct names for man? The English version does not make this distinction plain; but the Hebrew does. Adam means simply man — man as God created him out of the dust of the earth, man before the fall. He is the one "who is the figure of Him who was to come" (Rom. 5:14). Enosh means man as well, but man as frail, fallen, dying, passing away.
The change of word changes the answer. One writer weighs each name in turn:
He used a Hebrew word which has the sense of "frail man" or "mortal man." Well, what is he worth? Clearly he is worth nothing. What then shall we say of the Son of Man? Ah! now we have a very different story. Even in the psalm David changed the word for man, and wrote "the Son of Adam"; and this we know our Lord was, as seen in Luke 3:38. He is worth everything. Though He was once made a little lower than the angels, He is to be crowned with splendour and given complete rule, with all things under His feet.
Scripture puts this question on human lips more than once, and the spirit behind it changes each time. Of Job's version, one writer says it is spoken in a complaining, resentful mood — why does God not leave me alone? The other two are different again:
Then, in Psalm 8, "What is man," that God is going to make His own Son a man, and set Him over everything? … And here, in Psalm 144, it is, "What is man," that God should be so careful over this wicked people?
Where you look decides the answer you get:
The question brings out the littleness of man: the answer the greatness of Christ, the Son of Man. When David looks at the moon and the stars, he feels how small he is beside their vastness, and cries out, "What is man?" Look at man fallen, and he is very small. Look at man as God purposed him, set out in Christ, the Son of Man, and he is very great.
Where the ESV says God cares for man, older translations read that He visits him. One writer asks why man, and not the angels, holds that place in God's thoughts:
How is it that God takes knowledge of us, that He actually visits us? Why is it that the angels do not occupy a place in the thoughts and purposes of God such as man occupies? We ask again, Why? and we find the answer in the blessed Son of God, in Jesus… Man is lower than the angels in the order of creation, so Jesus has taken His place lower than they. And when we ask, Why did He take that place? — in the answer we read our salvation.
The psalm goes on to speak of all things under His feet — a rule the first man was given and threw away:
The Son of man there spoken of is not Adam, but Christ. The divine purpose is there declared to set Him over all the works of God's hand. The first man had this grant of power from God (Gen. 1:26-28), but failed to act for His glory. He sold himself into the hand of the enemy, and became his tool and slave. In God's own time the Second Man will take up the government of the whole world. He will glorify God fully, and bring full blessing to everyone under His rule.
- Question. Under the stars, David asks what a frail, dying creature is worth. By any ordinary measure, nothing.
- Word. David uses two Hebrew words: Enosh, man as frail and passing away, and Adam, man as God made him — a figure of the One who was to come.
- Answer. The question shows the littleness of man; the answer shows the greatness of Christ. Look at man fallen, and he is small. Look at man in God's purpose, seen in Christ, and he is very great.
- Visit. God does not watch man from a distance. Jesus took a place lower than the angels, and in the reason why, we read our salvation.
- Crown. The rule the first man threw away passes to the Second Man. He is to be crowned with splendour, with all things under His feet, and full blessing for everyone He governs.
Thou hast made him a little lower than the angels, and hast crowned him with glory and splendour.
The verse turns from the vastness of the night sky to a single question about man's worth, and answers it with a crown. But the New Testament points to one particular Man as the one crowned here. That changes how we read every word.
The psalm asks who man is that God should think of him. It then describes someone raised to rule over everything. Writers ask who that description is really about.
The title used in the previous line is part of the evidence. It also widens the horizon well beyond one nation.
Its opening sentence, "O Lord our Lord, how excellent is your name in all the earth!" gives the key to its meaning. This is no longer a question of Israel or of the Messiah. The whole earth is in view, and God puts all things under the feet of the SON OF MAN. Since Adam was not the Son of Man, it would be plain, even if we had no further light on the subject, that someone greater than Adam is set before us here.
The Hebrew word behind "angels" is Elohim. That is why some translations read "a little lower than God," and the ESV reads "heavenly beings." One writer weighs the options, leaning on the Septuagint — the early Greek version of the Old Testament — and then shows what the ranking means.
The Revised Version (following the Geneva Bible of 1560) translates Ps. 8:5 "a little lower than God." But "Elohim" (or "God") is often used for "gods," or "mighty ones," and here, as in Ps. 97:7, it clearly means angels. The Septuagint translates it that way, and Heb. 2:7 confirms it… Angels have no Redeemer… We learn from this that angels stand on a higher scale than man, but He passed them by twice. He passed them coming down, when He was made a little lower than the angels; and He passed them again going up.
The psalm sets the lowering and the crowning side by side. Hebrews explains the link between them.
He was made a little lower than the angels so that He could suffer death, and He is crowned with glory and honour. He has suffered death, and He is crowned as the reward for His work. In that work He fully glorified God in the very place where God had been dishonoured, and He saved man — those who believe in Him — where man was lost.
The first man really was given this place. One writer asks what is left of it now.
God put everything under man's hand. Man was the head of God's creation, according to His purpose. But if that was true at creation, we are reminded again that the fall has come in. The sceptre man should have held over all creation has dropped from his hand… He can confess that he is lower than the angels. But when it comes to being crowned with glory and honor over the works of God's hands, if he is honest he has to admit that such lordship is in name only, and is partial.
The picture of rule in the psalm looks earthly. One writer says the gift reaches much further than that.
The first man could not keep the gift of dominion, because he himself became the defeated slave of sin and death. That gift has passed, with a heavenly addition, into the hands of the second Man. In general the language of Psalm 8 describes the rule given in paradise, but it reaches much further than that… God's gift to Him takes in things in heaven as well as things on earth.
Nothing in the world today looks like this verse fulfilled. Writers answer that one half of it is already true, and that half secures the rest.
According to Hebrews 2:6, the prophecy is not yet fulfilled. But in the partial fulfilment of what is still to come, the church holds the pledge of its final completion. Not all things are under Jesus yet. Meanwhile Jesus is already crowned with glory and honour — certain proof that what remains will be fulfilled at the right time.
- Down — He was made lower than the angels for one purpose: to suffer death.
- Crowned — The glory and honour are His reward for that finished work.
- Lost — At the fall this rule slipped from the first man's hand. What he still holds is partial, and in name only.
- Wider — The rule regained reaches things in heaven as well as things on earth.
- Pledge — We do not yet see all things under Him. We do see Him crowned, and that is certain proof of the rest.
Thou hast made him to rule over the works of thy hands; thou hast put everything under his feet
This line hands the whole created world over to one man. Commentators ask two things about it: which man is meant, and why the world does not look like this yet.
The psalm's opening words widen the scene beyond Israel, and the title used is decisive.
This brings us to Psalm 8 — a very important one in the ways of God. Its opening sentence gives the key to its meaning: "O LORD, our Lord, how majestic is your name in all the earth!" This is no longer a question of Israel or of the Messiah. The whole earth is in view, and God puts all things under the feet of the SON OF MAN. Adam was not the Son of Man. So even with no further light on the subject, it is plain that someone greater than Adam is set out here.
God gave the first man this same rule, and he lost it.
The Son of man spoken of in Psalm 8 is not Adam, but Christ. God's purpose declared there is to set Him over all the works of His hand. The first man had this grant of power from God (Gen. 1:26-28), but failed to act for His glory. He sold himself into the hand of the enemy, and became his tool and slave. In God's own time the Second Man will take up the government of the whole world. He will give God perfect glory, and bring full blessing to all under His rule.
The inheritance He receives is not a clean one.
The Lord takes this title for Himself according to that psalm, after His rejection as King in Zion (Psalm 2), and He takes it in resurrection. He takes the headship and inheritance, with its load of sin and guilt on it; and He inherits it not only as His by right, but by redemption also. He takes it as the Redeemer-Heir.
The world around us does not look ruled by Christ. Commentators answer that His title is already in place.
He humbled Himself as no one else ever could, and He is crowned with glory and honour above all. The crown is given now, but we do not yet see all things put under Him. But unseen by man, He already holds this supremacy in place and title, according to Psalm 8:6 (7). The New Testament refers to that verse three times. His supremacy is so universal that only one is excepted: He who subjected all things to Him. God left nothing outside Christ's rule, as His actual seat on the throne of God, the Father's throne, shows.
How far does "all things" reach? Not every passage covers the same ground.
In Psalm 8, the things put under His feet do not appear to go wider than rule over the whole earth, whatever might have been in the mind of the Spirit… But in the letter to the Ephesians the circle clearly widens to include things in heaven as well as things on earth… His rule will have no limits. It will be as wide as the whole universe, for as Paul teaches, nothing is excepted except Him, God the Father, who put all things under Him (1 Cor. 15:27).
The wait has a purpose. God is bringing others in to share the rule.
Meanwhile, Scripture lets us know that God makes the church one with Him, as the body with its Head, sharing His exaltation over all things. This is why there is delay. As we all know, God is forming the body now, while Christ sits and waits in the heavens… For He will not reign alone. He, the Heir of all things, has joint-heirs. As Romans 8 says… "and if children, then heirs — heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him."
The psalm opens with God's name being majestic in all the earth. That is not yet what we see.
But the name of Jehovah has never yet become majestic in all the earth. Our psalm announces that it will be glorified everywhere here on earth. That will happen when Christ takes the government of the universe… We do not yet see this with our eyes. But by faith we do see Jesus already crowned, the witness and pledge of all the rest (Heb. 2).
- Lost. God first gave this rule over the works of His hands to Adam. Adam lost it by sin and became the enemy's slave.
- Won. The Son of Man in this psalm is Christ. He takes the same inheritance twice over: by right and by redemption, as Redeemer-Heir.
- Given. The title is already His, though we cannot see it. He is crowned now, and only one is excepted: the One who put all things under Him.
- Widened. In the psalm, "all things" reaches as far as the earth. Ephesians widens the circle to heaven as well.
- Shared, then shown. The wait is for the joint-heirs. When Christ takes the government, the psalm's opening line comes true across the whole earth.
Sheep and oxen, all of them, and also the beasts of the field;
Psalm 8 has just said that all things are under the feet of man. Now it starts to name them. It begins with the animals of daily life, the flocks and herds, then moves out to the wild creatures beyond the farm. The list raises two questions the psalm does not answer. Who is this man? And when does he take his place?
The list moves outward, from the animals man already handles to the ones he does not. One writer follows that order and shows how far today's world falls short of it.
The psalm names domesticated animals first — sheep and oxen — then "the beasts of the field," that is, wild animals. To these it adds birds of the air and all sea life. These will all be perfectly subject to the Lord Jesus in the age to come. They were subject to Adam before he sinned. But God did not tell Noah they were subject to him. He said instead, "The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea" (Gen. 9:2).
Fear is not the same as subjection. Adam had that place and lost it. Noah was never given it. The psalm still holds it out.
Two men stand behind this psalm. One writer names them both.
God gives the universal dominion over all His works to the man of His counsel, as we find in Ps. 8. So God gave the first Adam, the created man, a universal lordship over this scene, as it came from its Creator's hands. He forfeited it when he fell by sin.
Who receives it instead? Another writer points to the Second Adam, and to His sufferings.
God's purpose was not to establish the first Adam, who had failed, but the Second Adam as Head of creation — and that because of His sufferings. It is because He was made a little lower than the angels that God has made "Him to rule over the works of [His] hands."
On its own, the list looks small: a farmer's authority over livestock and game.
But "all things" reaches past the creatures named. One writer points to a rule no human king was ever given.
Of course, the further statement that all things are put under His feet involves far more than these creatures. All the earth was to come under His dominion, as well as the cattle, the birds, and the fish of the sea. Even when He came down to earth and men asked about paying the temple tax, He could command a fish and it obeyed Him. Daniel never said that the emperor Nebuchadnezzar was given dominion over the fish of the sea (Dan. 2:38)!
Hebrews 2 quotes this psalm and then admits the obvious: the world does not look like this. One writer follows how its author closes that gap.
He quotes the whole psalm, to put the matter beyond question. Then he says: "At present, we do not yet see everything in subjection to him." Anyone could see that, even the most casual observer. So how was the psalm to be fulfilled? He goes on to show: "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour." So Jesus is the Man, the Son of Man (which Adam was not), under whom all things will be put.
Does the delay put the promise in doubt?
All things are not yet put in subjection to Jesus. But in the meantime, Jesus is already crowned with glory and honour. That is certain proof that what remains will be fulfilled in due time.
If wild beasts come under Him, the animal world itself must change. One writer links this verse to Isaiah's picture of creation no longer at war with itself.
The ferocity of the wild beasts is restrained, and man's supremacy established. All nature is made subject to the Son of man — the Second Man… So "the wolf shall dwell with the lamb, and the leopard shall lie down with the young goat… and a little child shall lead them" (Isa. 11:6).
- Lost. God gave the first man lordship over every living creature, and he forfeited it by sin.
- Given. God hands it instead to the Second Adam, who receives it because He was made lower than the angels and suffered.
- Wider. Sheep, oxen and wild beasts are the starting point, not the limit. "All things" reaches far past the farm and the field.
- Waiting. We do not yet see this rule. We do see Jesus crowned, and that proves the rest will come.
- Restored. When it comes, the wild animal loses its ferocity, and a child can lead the creatures that now kill.
The fowl of the heavens, and the fishes of the sea, [whatever] passeth through the paths of the seas.
The verse ends a list — sheep, oxen, wild animals, birds, and now the creatures of the sea — that spells out what "all things under his feet" covers. Commentators ask whose feet these are, since the first man given this rule lost it.
The list echoes the charge given at creation. One writer traces that first grant through failure to recovery.
From the first, God made His intention plain: man should rule this whole lower creation. "Have dominion over the fish of the sea, and over the birds of the heavens, and over every living thing that moves on the earth" (Gen. 1:28). These were God's words to Adam... He failed almost at once. The enemy deceived him. He betrayed himself, and the creation God had set him over, into the enemy's hands. Did that frustrate or set aside God's purpose to put the earth under man's rule? No. The eighth Psalm testifies of a "Son of man," who will inherit all the dominion first entrusted to Adam.
Mentioning sea creatures is not decoration. It rules out the two other candidates Scripture sets over creation.
If David had written simply of man, we might have supposed he meant Adam. But the words "the Son of Man" rule out our first parent. Adam was a man, yet he was not a son of man... Scripture speaks of only three heads — Adam, Nebuchadnezzar, and the Lord Jesus Christ. Adam had universal sway on earth. Nebuchadnezzar ruled only a limited sphere. God put men, birds, and beasts under him (Dan. 2:38), but he had no dominion over the waters and their creatures. So the mention of the fishes in the Psalm rules him out as the one David wrote about.
That reserved authority showed itself once in Jesus' life on earth, over a fish and a coin.
Notice, God did not give Nebuchadnezzar the fish of the sea. Why? Because the Man of Psalm 8 had not yet come, who had the power over the fish of the sea. You must go to the 17th chapter of Matthew for that, where Peter felt troubled and wanted money for the tax. The Lord said to him, "Go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel" (Matt. 17:27). It was only the Lord Jesus, the Son of Man, who had power over the fish of the sea.
Critics argue that a shepherd could not have written this phrase. One writer turns that around.
But what did David know about the fish of the sea? He was used to looking after sheep! That is how the critics talk. Rather they should ask, what does David's God know about them? Far more than the best of scientific scholars! He made them all. Long centuries ago He made David write those words, "the paths of the seas." Men have only just found out that fish have their paths in the seas, just as we have ours on the land!
The creatures named here mark the psalm's own horizon, but the New Testament widens the circle.
We must not suppose that the things put under the feet of the Son of Man cover the same extent in every scripture that mentions them. In Psalm 8, whatever the Spirit may have had in mind, they do not seem to go wider than dominion over the whole earth... But in the letter to the Ephesians the circle clearly widens to include things in heaven as well as things on earth... His rule will have no limit. It will be as wide as the whole universe. As Paul teaches, nothing is left out except God the Father Himself, who put all things under Him (1 Cor. 15:27).
Nothing in the world today looks like this. Hebrews faces that gap directly.
Who is this "Son of man"? And when will He exercise and enjoy this dominion? Hebrews 2 answers us: "It was not to angels that God subjected the world to come, of which we are speaking... At present, we do not yet see everything in subjection to him. But we see Jesus... crowned with glory and honor." This dominion belongs to the age to come. The One who will exercise and enjoy it is the "Son of man," now crowned with glory and honor.
This rule reaches the animal world itself.
Again, the ferocity of the wild beasts is restrained, and man's supremacy established. To the Son of man — the Second Man — all nature is made subject... So "the wolf shall dwell with the lamb, and the leopard shall lie down with the young goat... and a little child shall lead them" (Isa. 11:6-8).
- Lost. God gave Adam rule over fish, birds and beasts. He failed, and dragged creation down with him.
- Regained. The psalm hands that same rule to a "Son of man." The mention of the fish rules out both Adam and Nebuchadnezzar, and leaves only Christ.
- Proved. He showed that reserved authority over the sea when a fish carried the coin Peter needed for the tax.
- Widened. The psalm's list stops at the earth. Ephesians and 1 Corinthians stretch the same "all things" to heaven and the whole universe.
- Awaited. We do not yet see it — we see Jesus crowned. When He reigns, wild ferocity is held back and the wolf lies down with the lamb.