Bible Heaven/Bible Heaven.iso/spurgeon/ps8.5

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                           EXPOSITION.

        These verses may set forth man's position among the
creatures before he fell; but as they are, by the apostle Paul,
appropriated to man as represented by the Lord Jesus, it is best
to give most weight to that meaning. In order of dignity, man
stood next to the angels, and a little lower than they; in the
Lord Jesus this was accomplished, for he was made a little lower
than the angels by the suffering of death. Man in Eden had the
full command of all creatures, and they came before him to
receive their names as an act of homage to him as the vicegerent
of God to them. Jesus in his glory, is now Lord, not only of all
living, but of all created things, and, with the exception of him
who put all things under him, Jesus is Lord of all, and his
elect, in him, are raised to a dominion wider than that of the
first Adam, as shall be most clearly seen at his coming. Well
might the Psalmist wonder at the singular exaltation of man in
the scale of being, when he marked his utter nothingness in
comparison with the starry universe.

        _Thou madest him a little lower than the angels_---a
little lower in nature, since they are immortal, and but a
little, because time is short; and when that is over, saints are
no longer lower than the angels. The margin reads it, "A little
while inferior to." _Thou crownest him_. The dominion that God
has bestowed on man is a great _glory and honour_ to him; for all
dominion is honour, and the highest is that which wears the
crown. A full list is given of the subjugated creatures, to show
that all the dominion lost by sin is restored in Christ Jesus.
Let none of us permit the possession of any earthly creature to
be a snare to us, but let us remember that we are to reign over
them, and not to allow them to reign over us. Under our feet we
must keep the world, and we must shun that base spirit which is
content to let worldly cares and pleasures sway the empire of the
immortal soul.

              EXPLANATORY NOTES AND QUAINT SAYINGS.

        Verse 5.--"_Thou hast made him a little lower than the
angels_." Perhaps it was not so much in nature as in position
that man, as first formed, was inferior to the angels. At all
events, we can be sure that nothing higher could be affirmed of
the angels, than that they were made in the image of God. If,
then, they had originally superiority over man, it must have been
in the degree of resemblance. The angel was made immortal,
intellectual, holy, powerful, glorious, and in these properties
lay their likeness to the Creator. But were not these properties
given also to man? Was not man made immortal, intellectual, holy,
powerful, glorious? And if the angel excelled the man, it was
not, we may believe, in the possession of properties which had no
counterpart in the man; both bore God's image, and both therefore
had lineaments of the attributes which centre in Deity. Whether
or not these lineaments were more strongly marked in the angel
than in the man, it were presumptuous to attempt to decide; but
it is sufficient for our present purposes that the same
properties must have been common to both, since both were
modelled after the same divine image; and whatever originally the
relative positions of the angel and the man, we cannot question
that since the fall man has been fearfully inferior to the
angels. The effect of transgression has been to debase all his
powers, and so bring him down from his high rank in the scale of
creation; but, however degraded and sunken, he still retains the
capacities of his original formation, and since these capacities
could have differed in nothing but degree from the capacities of
the angel, it must be clear that they may be so purged and
enlarged as to produce, if we may not say to restore, the
equality ... Oh! it may be, we again say, that an erroneous
estimate is formed, when we separate by an immense space the
angel and the man, and bring down the human race to a low station
in the scale of creation. If I search through the records of
science, I may indeed find that, for the furtherance of
magnificent purposes, God hath made man "a little lower than the
angels;" and I cannot close my eyes to the melancholy fact, that
as a consequence upon apostasy there has been a weakening and a
rifling of those splendid endowments which Adam might have
transmitted unimpaired to his children. And yet the Bible teems
with notices, that so far from being by nature higher than men,
angels even now possess not an importance which belongs to our
race. It is a mysterious thing, and one to which we scarcely dare
allude, that there has arisen a Redeemer of fallen men, but not
of fallen angels. We would build no theory on so awful and
inscrutable a truth; but is it too much to say, that the
interference on the behalf of man and the non-interference on the
behalf of angels, gives ground for the persuasion, that men
occupy at least not a lower place than angels in the love and the
solicitude of their Maker? Besides, are not angels represented as
"ministering spirits, sent forth to minister to the heirs of
salvation?" And what is the idea conveyed by such a
representation, if it be not that believers, being attended and
waited on by angels, are as children of God marching forwards to
a splendid throne, and so elevated amongst creatures, that those
who have the wind in their wings, and are brilliant as a flame of
fire, delight to do them honour? And, moreover, does not the
repentance of a single sinner minister gladness to a whole throng
of angels? And who shall say that this sending of a new wave of
rapture throughout the hierarchy of heaven does not betoken such
immense sympathy with men as goes far towards proving him the
occupant of an immense space in the scale of existence? We may
add also, that angels learn of men; inasmuch as Paul declares to
the Ephesians, that "now unto the principalities and powers in
heavenly places is made known by the church, the manifold wisdom
of God." And when we further remember, that in one of those
august visions with which the evangelist John was favoured, he
beheld the representatives of the church placed immediately
before the eternal throne, whilst angels, standing at a greater
distance, thronged the outer circle, we seem to have accumulated
proof that men are not to be considered as naturally inferior to
angels--that however they may have cast themselves down from
eminence, and sullied the lustre and sapped the strength of their
first estate, they are still capable of the very loftiest
elevation, and require nothing but the being restored to their
forfeited position, and the obtaining room for the development of
their powers, in order to their shining forth as the illustrious
ones of the creation, the breathing, burning images of the
Godhead ... The Redeemer is represented as submitting to be
humbled--"made a little lower than the angels," for the sake or
with a view to the glory that was to be the recompense of his
sufferings. This is a very important representation--one that
should be most attentively considered; and from it may be drawn,
we think, a strong and clear argument for the divinity of Christ.

        We could never see how it could be humility in any
creature, whatever the dignity of his condition, to assume the
office of a Mediator and to work out our reconciliation. We do
not forget to how extreme degradation a Mediator must consent to
be reduced, and through what suffering and ignominy he could
alone achieve our redemption; but neither do we forget the
unmeasured exaltation which was to be the Mediator's reward, and
which, if Scripture be true, was to make him far higher than the
highest of principalities and powers; and we know not where would
have been the amazing humility, where the unparalleled
condescension, had any mere creature consented to take the office
on the prospect of such a recompense. A being who knew that he
should be immeasurably elevated if he did a certain thing, can
hardly be commended for the greatness of his humility in doing
that thing. The nobleman who should become a slave, knowing that
in consequence he should be made a king, does not seem to us to
afford any pattern of condescension. He must be the king already,
incapable of obtaining any accession to his greatness, ere his
entering the state of slavery can furnish an example of humility.
And, in like manner, we can never perceive that any being but a
divine Being can justly be said to have given a model of
condescension in becoming our Redeemer ... If he could not lay
aside the perfections, he could lay aside the glories of Deity;
without ceasing to be God he could appear to be man; and herein
we believe was the humiliation--herein that self-emptying which
Scripture identifies with our Lord's having been "made a little
lower than the angels." In place of manifesting himself in the
form of God, and thereby centering on himself the delighted and
reverential regards of all unfallen orders of intelligences, he
must conceal himself in the form of a servant, and no longer
gathering that rich tribute of homage, which had flowed from
every quarter of his unlimited empire, produced by his power,
sustained by his providence, he had the same essential glory, the
same real dignity, which he had ever had. These belonged
necessarily to his nature, and could no more be parted with, even
for a time, than could that nature itself. But every outward mark
of majesty and of greatness might be laid aside; and deity, in
place of coming down with such dazzling manifestations of
supremacy as would have compelled the world he visited to fall
prostrate and adore, might so veil his splendours, and so hide
himself in an ignoble form, that when men saw him there should be
no "beauty that they should desire him." And this was what Christ
did, in consenting to be "made a little lower than the angels;"
and in doing this he emptied himself, or "made himself of no
reputation." The very being who in the form of God had given its
light and magnificence to heaven, appeared upon earth in the form
of a servant; and not merely so--for every creature is God's
servant, and therefore the form of a servant would have been
assumed, had he appeared as an angel or an archangel--but in the
form of the lowest of these servants, being "made in the likeness
of men"--of men the degraded, the apostate, the
perishing.--^Henry Melvill, B.D., 1854.

        Verses 5,6.--God magnifies man in the work of creation.
The third verse shows us what it was that raised the Psalmist to
this admiration of the goodness of God to man: "_When I consider
thy heavens, the work of thy fingers, the moon and the stars,
which thou hast ordained; Lord, what is man_?" God in the work of
creation made all these things serviceable and instrumental for
the good of man. What is man, that he should have a sun, moon,
and stars, planted in the firmament for him? What creature is
this? When great preparations are made in any place, much
provisions laid in, and the house adorned with richest
furnitures, we say, "_What is this man that comes to such a
house_?" When such a goodly fabric was raised up, the goodly
house of the world adorned and furnished, we have reason
admiringly to say, What is this man that must be the tenant or
inhabitant of his house? There is yet a higher exaltation of man
in the creation; man was magnified with the stamp of God's image,
one part whereof the Psalmist describes in the sixth verse,
"_Thou madest him to have dominion over the works of thy hands;
thou hast put all things under his feet," etc. Thus man was
magnified in creation. What was man that he should have the rule
of the world given him? That he should be lord over the fish of
the sea, and over the beasts of the field, and over the fowls of
the air? Again, man was magnified in creation, in that God set
him in the next degree to the angels; "_Thou hast made him a
little lower than the angels_;" there is the first part of the
answer to this question, man was magnified in being made so
excellent a creature, and in having so many excellent creatures
made for him. All which may be understood of man as created in
God's image; but since the transgression it is peculiar to
Christ, as the apostle applies it (#Heb 2:6|), and if those who
have their blood and dignity restored by the work of redemption,
which is the next part of man's exaltation.--^Joseph Caryl.

        Verses 5-8.--Augustine having allegorised much about the
wine-presses in the title of this Psalm, upon these words, "What
is man, or the son of man," the one being called _ênôwsh_ <0582>,
from misery, the other _bên_ <01121> _âdâm_ <0120>, the Son of
Adam, or man, saith, that by the first is meant man in the state
of sin and corruption, by the other, man regenerated by grace,
yet called the son of man because made more excellent by the
change of his mind and life, from old corruption to newness, and
from an old to a new man; whereas he that is still carnal is
miserable; and then ascending from the body to the head, Christ,
he extols his glory as being set over all things, even the angels
and heavens, and the whole world as is elsewhere showed that he
is. #Eph 1:21|. And then leaving the highest things he descended
to "_sheep and oxen_;" whereby we may understand _sanctified men_
and _preachers_, for to _sheep_ are the _faithful_ often
compared, and _preachers_ to oxen. #1Co 9|. "Thou shalt not
muzzle the mouth of the ox that treadeth out the corn." "_The
beasts of the field_" set forth the _voluptuous_ that live at
large, going in the broad way: _the fowls of the air_, the
_lifted up by pride_: "_the fishes of the sea_," such as through
a covetous desire of riches pierce into the lower parts of the
earth, as the fishes dive to the bottom of the sea. And because
men pass the seas again and again for riches, he addeth, "_that
passeth through the way of the sea_," and to that of diving to
the bottom of the waters may be applied (#1Ti 6:9|), "They that
will be rich, fall into many noisome lusts, that drown the soul
in perdition." And hereby seem to be set forth the three things
of the world of which it is said, "they that love them, the love
of the Father is not in them." "The lust of the heart" being
sensuality; "the lust of the eyes," covetousness; to which is
added, "the pride of life." Above all these Christ was set,
because without all sin; neither could any of the devil's three
temptations, which may be referred hereunto, prevail with him.
And all these, as well as "sheep and oxen," are in the church,
for which it is said, that into the ark came all manner of
beasts, both clean and unclean, and fowls; and all manner of
fishes, good and bad, came into the net, as it is in the parable.
All which I have set down, as of which good use may be made by
the discreet reader.--^John Mayer.

        Verse 6.--"_Thou hast put all things under his feet_."
Hermodius, a nobleman born, upbraided the valiant captain
Iphicrates for that he was but a shoemaker's son. "My blood,"
saith Iphicrates, "taketh beginning at me; and thy blood, at thee
now taketh her farewell;" intimating that he, not honouring his
house with the glory of his virtues, as the house had honoured
him with the title of nobility, was but as a wooden knife put
into an empty sheath to fill up the place; but for himself, he,
by his valorous achievements was now beginning to be the raiser
of his family. Thus, in the matter of spirituality, he is the
best gentleman that is the best Christian. The men of Berea, who
received the word with all readiness, were more noble than those
of Thessalonica. The burgesses of God's city be not of base
lineage, but truly noble; they boast not of their generations,
but their regeneration, which is far better; for, by their second
birth they are the sons of God, and the church is their mother,
and Christ their elder brother, the Holy Ghost their tutor,
angels their attendants, and all other creatures their subjects,
the whole world their inn, and heaven their home.--^John
Spencer's "Things New and Old."

        Verse 6.--"_Thou madest him to have dominion over the
works of thy hands_," etc. For thy help against wandering
thoughts in prayer ... labour to keep thy distance to the world,
and that sovereignty which God hath given thee over it in its
profits and pleasures, or whatever else may prove a snare to
thee. While the father and master know their place, and keep
their distance, so long children and servants will keep theirs by
being dutiful and officious; but when they forget this, the
father grows fond of the one, and the master too familiar with
the other, then they begin to lose their authority, and the
others to grow saucy and under no command; bid them go, and it
may be they will not stir; set them a task, and they will bid you
do it yourself. Truly, thus it fares with the Christian; all the
creatures are his servants, and so long as he keeps his heart at
a holy distance from them, and maintains his lordship over them,
not laying them in his bosom, which God hath put "_under his
feet_," all is well; he marches to the duties of God's worship in
a goodly order. He can be private with God, and these not be bold
to crowd in to disturb him.--^William Gurnall.

        Verses 7,8.--He who rules over the material world, is
Lord also of the intellectual or spiritual creation represented
thereby. The souls of the faithful, lowly and harmless are the
sheep of his pasture; those who, like oxen, are strong to labour
in the church, and who, by expounding the Word of Life, tread out
the corn for the nourishment of the people, own him for their
kind and beneficent Master; nay, tempers fierce and untractable
as the beasts of the desert, are yet subject to his will; spirits
of the angelic kind, that, like the birds of the air, traverse
freely the superior region, move at his command; and those evil
ones whose habitation is in the deep abyss, even to the great
leviathan himself, all are put under the feet of King
Messiah.--^George Horne, D.D.

        Verse 8.--Every dish of fish and fowl that comes to our
table, is an instance of this dominion man has over the works of
God's hands, and it is a reason of our subjection to God our
chief Lord, and to his dominion over us.

                       HINTS TO PREACHERS.

        Verse 5.--Man's relation to the angels. The position
which Jesus assumed for our sakes. Manhood's crown--the glory of
our nature in the person of the Lord Jesus.

        Verses 5,6,7,8.--The universal providential dominion of
our Lord Jesus.

        Verse 6.--Man's rights and responsibilities towards the
lower animals.

        Verse 6.--Man's dominion over the lower animals, and how
he should exercise it.

        Verse 6 (second clause).--The proper place for all
worldly things, "_under his feet_."