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C.H. Spurgeons's The Treasury of David

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Chapter 7
Verse 2
Chapter 9

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Title. "To the Chief Musician upon Gittith, a Psalm of David." We are not clear upon the meaning of the word Gittith. Some think it refers to Gath, and may refer to a tune commonly sung there, or an instrument of music there invented, or a song of Obededom the Gittite, in whose house the ark rested, or, better still, a song sung over Goliath of Gath. Others, tracing the Hebrew to its root, conceive it to mean a song for the winepress, a joyful hymn for the treaders of grapes. The term Gittith is applied to two other (Psalms 81:1-16 Psalms 84:1-12) both of which, being of a joyous character, it may be concluded, that where we find that word in the title, we may look for a hymn of delight. We may style this Psalm the Song of the Astronomer: let us go abroad and sing it beneath the starry heavens at eventide, for it is very probable that in such a position, it first occurred to the poet's mind. Dr. Chalmers says, "There is much in the scenery of a nocturnal sky; to lift the soul to pious contemplation. That moon, and these stars, what are they? They are detached from the world, and they lift us above it. We feel withdrawn from the earth, and rise in lofty abstraction from this little theatre of human passions and human anxieties. The mind abandons itself to reverie, and is transferred in the ecstasy of its thought to distant and unexplored regions. It sees nature in the simplicity of her great elements, and it sees the God of nature invested with the high attributes of wisdom and majesty."

Division. The first and last verses are a sweet song of admiration, in which the excellence of the name of God is extolled. The intermediate verses are made up of holy wonder at the Lord's greatness in creation, and at his condescension towards man. Poole, in his annotations, has well said, "It is a great question among interpreters, whether this Psalm speaks of man in general, and of the honour which God puts upon him in his creation; or only of the man Christ Jesus." Possibly both may be reconciled and put together, and the controversy if rightly stated, may be ended, for the scope and business of this Psalm seems plainly to be this: to display and celebrate the great love and kindness of God to mankind, not only in his creation, but especially in his redemption by Jesus Christ, whom, as he was man, he advanced to the honour and dominion here mentioned, that he might carry on his great and glorious work. So Christ is the principal subject of this Psalm, and it is interpreted of him, both by our Lord himself (Matthew 21:16), and by his holy apostle (1 Corinthians 15:27 Hebrews 2:6-7).



Verse 1. Unable to express the glory of God, the Psalmist utters a note of exclamation. O Jehovah our Lord! We need not wonder at this, for no heart can measure, no tongue can utter, the half of the greatness of Jehovah. The whole creation is full of his glory and radiant with the excellency of his power; his goodness and his wisdom are manifested on every hand. The countless myriads of terrestrial beings, from man the head, to the creeping worm at the foot, are all supported and nourished by the Divine bounty. The solid fabric of the universe leans upon his eternal arm. Universally is he present, and everywhere is his name excellent. God worketh ever and everywhere. There is no place where God is not. The miracles of his power await us on all sides. Traverse the silent valleys where the rocks enclose you on either side, rising like the battlements of heaven till you can see but a strip of the blue sky far overhead; you may be the only traveller who has passed through that glen; the bird may start up affrighted, and the moss may tremble beneath the first tread of human foot; but God is there in a thousand wonders, upholding yon rocky barriers, filling the flowercups with their perfume, and refreshing the lonely pines with the breath of his mouth. Descend, if you will, into the lowest depths of the ocean, where undisturbed the water sleeps, and the very sand is motionless in unbroken quiet, but the glory of the Lord is there, revealing its excellence in the silent palace of the sea. Borrow the wings of the morning and fly to the uttermost parts of the sea, but God is there. Mount to the highest heaven, or dive into the deepest hell, and God is in both hymned in everlasting song, or justified in terrible vengeance. Everywhere, and in every place, God dwells and is manifestly at work. Nor on earth alone is Jehovah extolled, for his brightness shines forth in the firmament above the earth. His glory exceeds the glory of the starry heavens; above the region of the stars he hath set fast his everlasting throne, and there he dwells in light ineffable. Let us adore him "who alone spreadeth out the heavens, and treadeth upon the waves of the sea; who maketh Arcturus, Orion, and Pleiades, and the chambers of the south." (Job 9:8-9.) We can scarcely find more fitting words than those of Nehemiah, "Thou, even thou, art Lord alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee." Returning to the text we are led to observe that this Psalm is addressed to God, because none but the Lord himself can fully know his own glory. The believing heart is ravished with what it sees, but God only knows the glory of God. What a sweetness lies in the little word our, how much is God's glory endeared to us when we consider our interest in him as our Lord.

How excellent is thy name! no words can express that excellency; and therefore it is left as a note of exclamation. The very name of Jehovah is excellent, what must his person be. Note the fact that even the heavens cannot contain his glory, it is set above the heavens, since it is and ever must be too great for the creature to express. When wandering among the Alps, we felt that the Lord was infinitely greater than all his grandest works, and under that feeling we roughly wrote these few lines: --

Yet in all these how great seer they be, We see not Him. The glass is all too dense And dark, or else our earthborn eyes too dim.

Yon Alps, that lift their heads above the clouds And hold familiar converse with the stars, Are dust, at which the balance trembleth not, Compared with His divine immensity. The snow crowned summits fail to set Him forth, Who dwelleth in Eternity, and bears Alone, the name of High and Lofty One. Depths unfathomed are too shallow to express The wisdom and the knowledge of the Lord. The mirror of the creatures has no space To bear the image of the Infinite. It is true the Lord hath fairly writ his name, And set his seal upon creation's brow. But as the skilful potter much excels The vessel which he fashions on the wheel, Even so, but in proportion greater far, Jehovah's self transcends his noblest works. Earth's ponderous wheels would break, her axles snap, If freighted with the load of Deity. Space is too narrow for the Eternal's rest, And time too short a footstool for his throne. Even avalanche and thunder lack a voice, To utter the full volume of his praise. How then can I declare him? Where are words With which my glowing tongue may speak his name? Silent I bow, and humbly I adore.



Title. Gittith, was probably a musical instrument used at their rejoicings after the vintage. The vintage closed the civil year of the Jews, and this Psalm directs us to the latter day glory, when the Lord shall be King over all the earth, having subdued all his enemies. It is very evident that the vintage was adopted as a figurative representation of the final destruction of all God's enemies. Isaiah 63:1-6 Revelation 19:18-20. The ancient Jewish interpreters so understood this Psalm, and apply it to the mystic vintage. We may then consider this interesting composition as a prophetic anticipation of the kingdom of Christ, to be established in glory and honour in the "world to come," the habitable world. Hebrews 2:5. We see not yet all things put under his feet, but we are sure that the Word of God shall be fulfilled, and every enemy, Satan, death, and hell, shall be for ever subdued and destroyed, and creation itself delivered from the bondage of corruption into the glorious liberty of the children of God. Romans 8:17-23. In the use of this Psalm, then, we anticipate that victory, and in the praise we thus celebrate, we go on from strength to strength, till, with him who is our glorious Head, we appear in Zion before God. W. Wilson, D.D., in loc.

Whole Psalm. Now, consider but the scope of the Psalm, as the apostle quotes it to prove the world to come. Hebrews 2:1-18. Any one that reads the Psalm would think that the psalmist doth but set forth old Adam in his kingdom, in his paradise, made a little lower than the angels -- for we have spirits wrapped up in flesh and blood, whereas they are spirits simply -- a degree lower, as if they were dukes, and we marquises; one would think, I say, that this were all his meaning, and that it is applied to Christ but by way of allusion. But the truth is, the apostle bringeth it in to prove and to convince these Hebrews, to whom he wrote, that that Psalm was meant of Christ, of that man whom they expected to be the Messiah, the Man Christ Jesus. And that he doth it, I prove by Psalms 8:6 - - it is the observation that Beza hath -- "One in a certain place," quoting David. Diemarturato hath testified; so we may translate it, hath testified it, etiam atque etiam, testified most expressly; he bringeth an express proof for it that it was meant of the Man Christ Jesus; therefore it is not an allusion. And indeed it was Beza that did first begin that interpretation that I read of, and himself therefore doth excuse it and make an apology for it, that he diverts out of the common road, though since many others have followed him. Now the scope of the Psalm is plainly this: in Romans 5:14, you read that Adam was a type of him that was to come. Now in Psalms 8:1-9, you find there Adam's world, the type of a world to come; he was the first Adam, and had a world, so the second Adam hath a world also appointed for him; there is his oxen and his sheep, and the fowls of the air, whereby are meant other things, devils perhaps, and wicked men, the prince of the air; as by the heavens there; the angels, or the apostles, that were preachers of the gospel. To make this plain to you, that that Psalm where the phrase is used, "All things under his feet," and quoted by the apostle in Ephesians 1:22 -- therefore it is proper -- was not meant of man in innocency, but of the Messiah, the Lord Jesus Christ; and therefore, answerably, that the world there is not this world, but a world on purpose made for this Messiah, as the other was for Adam. First, it was not meant of man in innocency properly and principally. Why? Because in the first verse he saith, "Out of the mouths of babes and sucklings hast thou ordained strength." There were no babes in the time of Adam's innocency, he fell before there were any. Secondly, he addeth, "That thou mightest still the enemy and the avenger;" the devil that is, for he shewed himself the enemy there, to be a manslayer from the beginning. God would use man to still him; alas! he overcame Adam presently. It must be meant of another therefore, one that is able to still this enemy and avenger. Then he saith, "How excellent is thy name in all the earth! who hast set thy glory above the heavens." Adam had but paradise, he never propagated God's name over all the earth; he did not continue so long before he fell as to beget sons; much less did he found it in the heavens. Again, Psalms 8:4, "What is man, and the son of man?" Adam, though he was man, yet he was not the son of man; he is called indeed, "the son of God" (Luke 3:38), but he was not filius hominis. I remember Ribera urges that. But take an argument the apostle himself useth to prove it. This man, saith he, must have all subject to him; all but God, saith he; he must have the angels subject to him, for he hath put all principalities and powers under his feet, saith he. This could not be Adam, is could not be the man that had this world in a state of innocency; much less had Adam all under his feet. No, my brethren, it was too great a vassalage for Adam to have the creatures thus bow to him. But they are thus to Jesus Christ, angels and all; they are all under his feet, he is far above them.

Secondly, it is not meant of man fallen, that is as plain; the apostle himself saith so. "We see not," saith he, "all things subject unto him." Some think that it is meant as an objection that the apostle answereth; but it is indeed to prove that man fallen cannot be meant in Psalms 8:1-9. Why? Because, saith he, we do not see anything, all things at least, subject unto him; you have not any one man, or the whole race of man, to whom all things have been subject; the creatures are sometimes injurious to him. We do not see him, saith he, that is, the nature of man in general considered. Take all the monarchs in the world, they never conquered the whole world; there was never any one man that was a sinner that had all subject to him. "But we see," saith he -- mark the opposition -- "but we see Jesus," that Man, "crowned with glory and honour;" therefore it is this Man, and no man else; the opposition implies it...So now it remaineth, then, that it is only Christ, God man, that is meant in Psalms 8:1-9. And indeed, and in truth, Christ himself interprets the Psalm of himself; you have two witnesses to confirm it, Christ himself and the apostle. Matthew 21:16. When they cried hosanna to Christ, or "save now," and made him Saviour of the world, the Pharisees were angry, our Saviour confutes them by this very Psalm: "Have ye not read," saith he, "out of the mouths of babes and sucklings thou hast perfected praise?" He quotes this very Psalm which speaks of himself; and Paul, by his warrant, and perhaps from that hint, doth thus argue out of it, and convince the Jews by it. Thomas Goodwin.

Verse 1. 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 Saviour of mankind. Amen. Adam Clarke.

Verse 1. Above the heavens; not in the heavens, but above the heavens; even greater, beyond, and higher than they; "angels, principalities, and powers, being made subject unto him." As Paul says, he hath "ascended up far above all heavens." And with this his glory above the heavens is connected, his sending forth his name upon earth through his Holy Spirit. As the apostle adds in this passage, "He hath ascended up far above all heavens; and he gave some apostles." And thus here: "Thy name excellent in all the world;" "Thy glory above the heavens." Isaac Williams.



Verse 1.

O Lord, our Lord. Personal appropriation of the Lord as ours. The privilege of holding such a portion.

How excellent, etc. The excellence of the name and nature of God in all places, and under all circumstances. Sermon or lecture upon the glory of God in creation and providence.

In all the earth. The universal revelation of God in nature and its excellency.

Thy glory above the heavens. The incomprehensible and infinite glory of God.

Above the heavens. The glory of God out soaring the intellect of angels, and the splendour of heaven.


Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.

Bibliography Information
Spurgeon, Charles H. "Commentary on Psalms 8:1". "C.H. Spurgeons's The Treasury of David". <>. 1865-1885.


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