May 15, 2024

Who created the earth: God or science? Does all design point to a designer?

Psalm 8

Sam Brosseau
Wednesday's Devo

May 15, 2024

Wednesday's Devo

May 15, 2024

Wednesday's Devo

May 15, 2024

Wednesday's Devo

May 15, 2024

Big Book Idea

Thinking and feeling God's way.

Key Verse | Psalm 8:3-4

When I look at your heavens, the work of your fingers,
the moon and the stars, which you have set in place,
what is man that you are mindful of him,
and the son of man that you care for him?

Psalm 8

How Majestic Is Your Name

To the choirmaster: according to The Gittith. 1 8:1 Probably a musical or liturgical term A Psalm of David.

1  O LORD, our Lord,
    how majestic is your name in all the earth!
You have set your glory above the heavens.
2      Out of the mouth of babies and infants,
you have established strength because of your foes,
    to still the enemy and the avenger.

3  When I look at your heavens, the work of your fingers,
    the moon and the stars, which you have set in place,
4  what is man that you are mindful of him,
    and the son of man that you care for him?

5  Yet you have made him a little lower than the heavenly beings 2 8:5 Or than God; Septuagint than the angels
    and crowned him with glory and honor.
6  You have given him dominion over the works of your hands;
    you have put all things under his feet,
7  all sheep and oxen,
    and also the beasts of the field,
8  the birds of the heavens, and the fish of the sea,
    whatever passes along the paths of the seas.

9  O LORD, our Lord,
    how majestic is your name in all the earth!

Footnotes

[1] 8:1 Probably a musical or liturgical term
[2] 8:5 Or than God; Septuagint than the angels
Table of Contents
Introduction to The Psalms

Introduction to The Psalms

Timeline

Author and Date

Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.

Key Themes

The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:

  1. Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
  2. Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
  3. Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
  4. Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
  5. Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.

Types of Psalms

The Psalms can be identified according to some basic categories:

Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.

Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.

Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.

Hymns celebrating God’s law (Psalm 119).

Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).

Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).

Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).

Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).

Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).

Structure

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
The Global Message of The Psalms

The Global Message of The Psalms

The Psalms are a resounding call for all God’s people and for all the world to sing! We are called to sing songs of confession and trust in God; to sing songs of thanksgiving and praise. The Psalms summon the global church to take up the cause of calling the world to join in such global and eternal songs of trust in, delight in, and worship of God for his magnificence—especially his magnificence displayed in his saving mercy.

Songs of Honest Lament

There is a surprising degree of honesty found in the prayers and songs of the Psalms. We find honest lament to God, with frequent repetition of questions such as “Why?” and “How long?” The psalmist asks in Psalm 42:9, “Why have you forgotten me?” Another psalm wonders, “Why, O LORD, do you stand far away? Why do you hide yourself in times of trouble?” (10:1; see also 88:14). “How long, O LORD?” is a frequent cry to God in the Psalms (see 6:3; 13:1; 79:5; 89:46).

Such prayers flow from desperately challenging situations, in which life feels overwhelming. Yet they also reflect the confident expectations of our honest cries to our compassionate and faithful God. The Lord invites his people worldwide to be boldly transparent before him—no masks, no pretense—even when the heart is breaking. He promises never to abandon those who belong to him.

Songs of Repentance and Trust

Songs of repentance are scattered throughout the Psalms. In such songs there are confessions of corporate sin—“Both we and our fathers have sinned; we have committed iniquity; we have done wickedness” (Ps. 106:6)—and individual songs of penitence (Psalms 6; 25; 32; 38; 51; 130; 143). These are not hopeless laments, but cries to a God who is a gracious deliverer (6:4), who deals with us according to his great love and mercy (51:1), and whose forgiveness flows from his goodness and not ours (130:3–4).

There is abundant reason to trust such a God for every good thing and in every situation (Psalm 23). To such a God we turn in times of great trouble, when we are at an utter loss in this fallen world. When enemies surround us and there is no one to help, God is our hope for deliverance (Psalm 22). Whether the desperate individual (Psalm 13) or the destitute community (Psalm 12) is in view, God is faithful to his promises. His steadfast love endures. He is worthy of our songs!

Songs of Thanksgiving and Praise

The Psalms are a divinely orchestrated hymnbook of thanksgiving and praise for God’s people. The covenant people of God return thanks to God for his wonderful deeds of deliverance, justice, and defense (Psalm 9), and for his favor and mercies (30:5, 7, 8, 10). All of this moves his people to burst into songs of joy and glad dancing (30:11–12).

In the Psalms, the people of God rejoice in all that God is and all that he has done. These songs of praise exalt God for his unsearchable greatness, his glorious splendor, and his awesome deeds (Ps. 145:3–6). He is worshiped as the King over all creation (93:1),the eternal King (10:16), the King of glory (24:8, 10), the King of all the earth (47:7), and the great King above all gods (95:3).

The Global Message of the Psalms

For all God’s people. The global message of the Psalms is that in light of God’s unfailing love and faithfulness there is a song to be sung by all God’s people everywhere—whatever their circumstances, whatever their emotions, whatever their adversity. The song to be sung will be of varied themes: lament, confession, repentance, thanksgiving, or praise to God. All of these, however, are songs of worship, expressing the universal experiences of God’s people. This is worship of God by the individual and the community, local and global, young and old (Ps. 148:12), now and forever (89:52). For a lost world filled with rebellion and sorrow, there is no greater remedy than a song that brings those who sing it to take refuge in God himself: a song for the oppressed, the hungry, the prisoner, the sojourner, the widow, and the fatherless (146:7–9).

A new song. The message of the Psalms is a call to the whole world to “Sing a new song!” “Oh sing to the LORD a new song; sing to the LORD, all the earth!” (Ps. 96:1). This is not a song of empty promises, but a song full of hope, a song exulting in the salvation of a covenant keeping and merciful God; not a song that fades, but an enduring, eternal song; a song of a God who lifts us out of mud and mire (69:2, 14).

Celebrating salvation. The book of Psalms opens with a picture of the two ways of life—the blessed and fruitful life of the one who delights in God, and the fleeting life of the wicked who (apart from God) stand condemned (Psalm 1). The world is called to set aside folly and to join in the life and song of the Redeemer, celebrating the salvation that is rooted in the sacrifice of the Savior (Psalm 22). This new song has been sung down through the ages; it continues today throughout the world; and it will one day be sung in the very throne room of God (Rev. 14:3).

Summoning the Nations

To the ends of the earth. The global church has a message for the world: join in this song! It is a celebration that will generate further praise—globally, generationally, and eternally. The church is to “declare his glory among the nations!” (Ps. 96:3). From Israel to the Christian church today to the global kingdom that will one day be known to the very ends of the earth, the redeemed of the Lord will come from every nation, tribe, people, and language, giving God thanks and celebrating his grace (Rev. 7:9).

For all nations. There is a message for the nations: “Praise the LORD, all nations! Extol him, all peoples!” (Ps. 117:1). The Lord humbles the nations (9:5, 19, 20), but he extends to all an offer of mercy and grace. One day, the nations will become Christ’s inheritance (2:8). This song begins with us but it must not end with us. There is a glorious globalization of the worship of God that we are privileged to help advance. In Christ we have found fullness of joy and pleasures forevermore (16:11). In turn we call the nations as well to be glad and sing for joy in him (67:4).

Fulfilled in Jesus. The love and mercy of God that forms the heart of the Psalms explodes onto history with the coming of Christ. It is in and through him that believers worldwide see God’s covenant faithfulness right before their eyes.

Spreading God’s glory. That glorious, global worship of God through Jesus Christ is not yet fully known or complete. Generating it is therefore our glad mission while on this earth. We will not rest till God’s glorious name is blessed forever and the whole earth is filled with his glory (Ps. 72:19).

Psalms Fact #3: How are the Psalms divided?

Fact: How are the Psalms divided?

How are the Psalms divided? The Psalms are divided into five books: 1–41; 42–72; 73–89; 90–106; 107–150. Each book ends with a “doxology,” a hymn of praise to God.

Psalms Fact #4: What was the main purpose of the Psalms for the people of God?

Fact: What was the main purpose of the Psalms for the people of God?

What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.

Psalms Fact #6: What is a psalm of lament?

Fact: What is a psalm of lament?

What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.

Psalms Fact #7: How many of the Psalms were written by David?

Fact: How many of the Psalms were written by David?

How many of the Psalms were written by David? David is the author of about half of the Psalms. Other authors include Asaph, Solomon, Moses, and the sons of Korah.

Psalms Fact #9: What defined someone as an “enemy” of the people of Israel?

Fact: What defined someone as an “enemy” of the people of Israel?

What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.

Psalms Fact #10: Are the Psalms poetry?

Fact: Are the Psalms poetry?

Are the Psalms poetry? The Psalms often reflect the feelings or emotions of the person who wrote the psalm. The book of Psalms includes poetry that covers all kinds of emotional feelings and experiences, from anguish and sorrow to great joy and thanksgiving.

Psalms Fact #12: How often does the NT quote from the Psalms?

Fact: How often does the NT quote from the Psalms?

How often does the NT quote from the Psalms? Of all the OT books, the Psalms and Isaiah are by far the two most widely quoted in the NT.

Psalms Fact #13: Selah

Fact: Selah

What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.

Psalms Fact #20: Snares

Fact: Snares

Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.

Psalms Fact #27: A helpful guide

Fact: A helpful guide

A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.

Psalms Fact #28: Memorizing the Psalms

Fact: Memorizing the Psalms

Memorizing the Psalms. The poetic style of the Psalms make them easy to memorize. Throughout the centuries, many believers have memorized all 150 Psalms.

Psalms Fact #40: How long?

Fact: How long?

How long? This question (79:5) occurs nearly twenty times in the Psalms, more than any other question. It is almost always associated with a psalm of lament, such as Psalm 79.

Structure of Psalms

Structure of Psalms

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
OT Testimony that All Are under Sin (3:9)

OT Testimony that All Are under Sin (3:9)

Romans 3 OT Reference
Sinful Condition
v. 10, none is righteous Ps. 14:3/53:3; Eccles. 7:20
v. 11a, no one understands Ps. 14:2/53:2
v. 11b, no one seeks for God Ps. 14:2/53:2
v. 12, all have turned aside; together they have become worthless; no one does good, not even one Ps. 14:3/53:3
Sinful Speech (note progression from throat to tongue to lips)
v. 13a, b, their throat is an open grave; they use their tongues to deceive Ps. 5:10, Septuagint (English, 5:9)
v. 13c, the venom of asps is under their lips Ps. 140:3
v. 14, their mouth is full of curses and bitterness Ps. 10:7
Sinful Action
v. 15, their feet are swift to shed blood Prov. 1:16/Isa. 59:7
v. 16, in their paths are ruin and misery Isa. 59:7
v. 17, and the way of peace they have not known Isa. 59:8
Summary Statement
v. 18, there is no fear of God before their eyes Ps. 36:1
Study Notes

Ps. 8:1 God’s covenant name (LORD) is majestic . . . in all the earth, even if not all people acknowledge it.

Study Notes

Ps. 8:2 Perhaps the babies and infants are the people of Israel, seen as weak in comparison with the mighty unbelieving Gentiles, who are the foes, the enemy, the avenger. It is through the insignificant mouths of infants (that is, of Israel) that God reveals his majesty.

Study Notes

Ps. 8:5 the heavenly beings. See Heb. 2:7. Crowned him with glory and honor describes mankind as God’s kingly representative.

Study Notes

Ps. 8:6 This echoes Gen. 1:26. put all things under his feet. Paul quotes this verse along with the explicitly messianic Ps. 110:1 (see 1 Cor. 15:25–27; Eph. 1:22). This verse is also quoted in Heb. 2:6–9.

Study Notes

Psalm Ps. 8. This hymn of praise helps the Lord’s people celebrate their glorious Creator, and their privileged place in his creation. With Genesis 1–2 as a background, the Psalm presents mankind as the pinnacle of creation, as the rulers over the animal world, and as the object of God’s special attention. At the same time, the mention of “foes,” “enemy,” and “avenger” (Ps. 8:2) reminds readers of Genesis 3 and God’s plan for fallen mankind. Israel was to be the firstfruits of restored humanity. This helps explain why Heb. 2:6–8 quotes Ps. 8:4–6: Jesus, as Davidic king, is the ideal Israelite, and thus the ideal human being. He is crowned with glory and honor after his suffering on behalf of mankind.

S3:094 Psalm 8

Listen Now

Dive Deeper | Psalm 8

What is something that takes your breath away with its sheer size? The view from an airplane at 40,000 feet in the air? The vastness of the ocean from the shore? The staggering height of a mountain when standing at its base? David captures one of the best examples we have of the Creator's absolute enormity in Psalm 8: the stars.

God's glory, he says, is set above the heavens. So much so that the moon and the stars are the works of his fingers! All that we can observe, and all that we can even imagine, was set into place by God in the same way a potter forms her clay, or a painter brushes his canvas. Even without the benefit of modern technology to identify planets from stars and observe galaxies beyond our own, David was awestruck.

He then asks a very logical question: "[W]hat is man that you are mindful of him, and the son of man that you care for him?" (Psalm 8:4) Without a Creator, man is nothing more than a clump of cells. Time plus chance plus luck. Man's value, the Psalmist writes, comes exclusively from his Creator. We were made a little lower than angels and crowned with glory and honor (Psalm 8:5), we were given dominion over the beasts of the land and the sea (Psalm 8:6-8), and we call the Creator of everything both Lord ("Adonai," sovereign ruler) and LORD ("Yahweh," God's covenant name) in Psalm 8:1.

At the beginning of Psalm 8, we see that God uses babies and infants to defeat his enemies; and at the end of the psalm, we see that God uses man to rule over all He created. Does God need us to do either of these things? No. But does He choose us to do them to display His glory and power? Yes, and how majestic that is!

This month's memory verse

If you love me, you will keep my commandments.

– John 14:15

Discussion Questions

1. What is something awe-inspiring in your life that causes you to say "O LORD, our Lord, how majestic is your name in all the earth!"?

2. How does God's view of man's value differ from the world's view? How does God's view of your value affect your relationship with Him?

3. How should we live in light of the knowledge that we have been given dominion over the works of God's hands?

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!

MS

Michael Scaman

What is a gittith and why is it used for such sweet music? Special instructions in the title to the choirmaster implies some special worship. And the gittith some think might be a special Philistine harp possibly ever found by David when he went to Gath (same root word vineyard) and he liked so much he used for worship,, some speculate. (an instrument of sweet music from Gath? whatever the gittith was it is a sweet song and other Psalms of the vineyard gittith are Psalm 8, 81 and 84. David referred to God as his King in Psalm 5, but now, with a sense of deep reverence, he begins and ends his address to God as his Lord, his Adonai. "Oh LORD (Yahweh), my lord (Adonai)," echoes throughout his words. This shift in language mirrors Psalm 110, where it is written, "The LORD (Yahweh) said to my lord (Adonai)." In the book of Job, amidst his suffering, Job was the first to ponder, "What is man?" Job 7:17 David, in Psalm 8:4-6, approaches this question with awe and adoration, echoing it again in Psalm 144:3, tying it to the welfare of Israel. This reflection on humanity's place is echoed throughout various scriptures, each serving different purposes. No wonder the book of Hebrews says "somewhere in the scripture it says what is man?" It could have said somewhere(s) plural. The Bible asks the question various places and in various ways for various reasons. Hebrews uses it to show Jesus is greater than angels Hebrews 2:6-8 and 1 Corinthians 15:27 and Ephesians 1:22. Greater than the angels, concerning the resurrection, the foundation of the church. Three mountain peaks in the New Testament refer to Psalm 8:6. Psalm 8 stands out amidst a collection of Psalms, contrasting the un-fallen man portrayed within it with the wickedness depicted in surrounding Psalms. Jesus, often referred to as the second Adam, embodies the ideal human depicted in Psalm 8, capable of restoring order to creation, as envisioned in Revelation 3:14. The universe is awe inspiring but the God who made it will use the mouth of little babies for His glory as well. There is a fourth place Psalm 8 is quoted. Jesus will use in Mat 21:16 the awed contrasting work of God "Your glory is over the heavens but out of the mouth of babes you ordained strength because of your enemies". Quoting Psalm 8:2. Psalm 8 with an idealized second Adam marks a pivot point in the Psalms, transitioning from themes of victory and righteousness to the recognition of humanity's fallen state. This shift is underscored by acrostic Psalms, highlighting the victory of evil followed by the acknowledgment of moral flaws and the inability of humanity to stand righteous before God. We will have references to fallen man before in Psalm 7 and after in Psalm 8 and 9. Yet, amidst this recognition of human frailty, there is hope. Psalm 8's portrayal of the second Adam signifies the possibility of redemption and restoration. Even in suffering, the promise of a rescuer—a Good Shepherd, a sacrificial King—shines through, offering solace and salvation to those who trust in Him. (in Psalms 22, 23, 24)
GJ

greg jones

Good morning Sam. Great deeper dive. This resonated with me this morning, “Does God need us to do either of these things? No. But does He choose us to do them to display His glory and power? Yes, and how majestic that is!” In Psalms 1 and 2 there is an orientation. This is an example of that orientation: I will tell of the decree: The Lord said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. Psalm 2:7-8 There have been 5 lament type Psalms and now Psalm 8 is a praise Psalm. In it, compared to Psalms 1 and 2, there is reorientation. This is an example of that reorientation: what is man that you are mindful of him, and the son of man that you care for him? Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. You have given him dominion over the works of your hands; you have put all things under his feet, Psalm 8:4-6 I love the richness of the difference in those orientations. A mental picture to go along with the orientations of the Psalms: And the king said to Ziba, “Why have you brought these?” Ziba answered, “The donkeys are for the king's household to ride on, the bread and summer fruit [for the young men to eat], and [the wine for those who faint in the wilderness to drink].” 2 Samuel 16:2  It may be that the Lord will look on [the wrong done to me], and that [the Lord will repay me with good] for his cursing today.” 2 Samuel 16:12 And [the king], and [all the people who were with him], [arrived weary at the Jordan]. And there [he] refreshed himself. 2 Samuel 16:14 David. Really dude? Who died and made you…never mind. But dude seriously work on the EQ. Gain some self awareness… There are some heroes in the David flees Absalom portion of 2 Samuel. These guys-Shobi the son of Nahash from Rabbah of the Ammonites, and Machir the son of Ammiel from Lo-debar, and Barzillai the Gileadite from Rogelim. 2 Samuel 17.27 Because they-brought beds, basins, and earthen vessels, wheat, barley, flour, parched grain, beans and lentils, honey and curds and sheep and cheese from the herd, for David and the people with him to eat. 2 Samuel 17:28-29a What was their motivation?-for they said “the people are hungry and weary and thirsty in the wilderness.” Research their back stories to reveal who they are and their character prior to and after meeting David in Mahanaim. I will tell of the decree: The Lord said to me, “You are my Son; today I have begotten you. Psalm 2:7 O LORD, our Lord,     how majestic is your name in all the earth! Psalm 8:9 Psalm 8:9 was not David’s original orientation. What a great picture of the sanctification process and a reorientation represented by the life of David with the help of the Psalms.
SB

Sue Bohlin

Thanks so much! Even before reading your devo, the contrast between little us and immense God struck me because a few days ago I was blessed to visit Hagia Sophia in Istanbul, once the largest church in the world. I had seen pictures of people who looked like ants compared to the soaring dome 18 stories above them—and then I got to BE one of those ants. It’s not like being in AT&T stadium, which is about worshiping sports and athletes. The point of Hagia Sophia is to remind us that God is big and people are small. Because I was in a wheelchair, I was able to skip the crazy-long line and enter with Turkish citizens who were no doubt almost entirely Muslims—Hagia Sophia is now a mosque. I looked around at all the other teeny tiny people (in comparison) and praised the Lord for making all those image-bearers. . . and then dying for them. Though they don’t know it. So I prayed for them. “What is man . . .?” Beloved. Created. Thank You Lord!
AL

Amy Lowther

1. The Lord. 2. God is very intentional to unconditionally love and support every human being. It increases my value. 3. We should use it wisely and do our best. Sam - Thank you for sharing your ideas. Thank you for helping us understand God’s glory. “God's glory, he says, is set above the heavens. So much so that the moon and the stars are the works of his fingers.” Well done!
PC

Peyton Carver

I would say that something awe-inspiring in my life would be outer space. It is awesome to think about the significance of God creating the heavens and the earth and everything else. God views a man’s value much more significantly than the world might. The world places value on man based on worldly standards like accomplishments and what not when in reality, God views us all as equals in his eyes. The old sang that we are all people is true indeed as at the end of the day, God is over all of us, and we are all going to either heaven or hell, so the whole comparison game is pointless when you think about it that way. Furthermore, we should live with more of an eternal mindset
MS

Michael Scaman

I heard the podcast and I think it makes a lot of good points about the fine tuning of the universe and the complex information that somehow was there in the beginning so where did it come from. Good points. So unlikely many lean into a multiverse rescue device where all possible outcomes happen in some universe and we a 'lucky universe" in the multiverse. A rescue device. That said, the big bang is not a slam dunk and I don't agree it's conclusively proven. Lots of issues. It's been compared to pulling a rabbit out of a hat, without a rabbit, without a hat and without a magician. Either way God made the heavens with His fingers. Redemption took His right hand.