John Calvin Commentary Psalms 8:1

"O Jehovah, our Lord, How excellent is thy name in all the earth, Who hast set thy glory upon the heavens!" — Psalms 8:1 (ASV)

Whether גתית, Gittith, signifies a musical instrument, some particular tune, or the beginning of some famous and well-known song, I do not take it upon myself to determine. Those who think that the psalm is so called because it was composed in the city of Gath offer a strained and far-fetched explanation of the matter.

Regarding the other three opinions I have mentioned, it is not very important which one is adopted. The main thing to consider is what the psalm itself contains and what its purpose is. David, it is true, contemplates the wonderful power and glory of God in the creation and government of the material universe; but he only briefly touches on this subject, as if in passing, and focuses mainly on the theme of God’s infinite goodness towards us.

The whole order of nature presents us with the most abundant material for displaying the glory of God. However, since we are undoubtedly more powerfully affected by what we ourselves experience, David here, very appropriately, specifically celebrates the special favor God shows towards humankind. For this, of all the subjects we can contemplate, is the brightest mirror in which we can behold His glory.

It is, however, strange that he begins the psalm with an exclamation, since the usual way is first to describe something and then to emphasize its greatness and excellence. But if we remember what is said in other passages of Scripture about the impossibility of expressing God's works in words, we will not be surprised that David, through this exclamation, acknowledges himself incapable of recounting them.

Therefore, when David reflects on the incomprehensible goodness God has graciously bestowed on the human race, and feels all his thoughts and senses overwhelmed by the contemplation, he exclaims that it is a subject worthy of admiration because it cannot be expressed in words.

Besides, the Holy Spirit, who directed David’s tongue, doubtless intended through him to awaken people from their common apathy and indifference, so that they would not content themselves with celebrating God's infinite love and the countless benefits they receive from Him in a meager and cold way, but would instead devote their whole hearts to this holy exercise and exert their utmost efforts in it. This exclamation by David implies that even when all the faculties of the human mind are fully exerted in meditation on this subject, they still fall far short of it.

The name of God, as I interpret it, is to be understood here as the knowledge of God's character and perfections, insofar as He makes Himself known to us. I do not approve of the subtle speculations of those who think the name of God means nothing other than God Himself.

It should rather be referred to the works and properties by which He is known, rather than to His essence. David, therefore, says that the earth is full of the wonderful glory of God, so that its fame or renown not only reaches to the heavens but ascends far above them.

The verb תנה, tenah, has been rendered by some in the preterite tense, hast set, but in my judgment, those who render it in the infinitive mood, to place or to set, provide a more accurate translation. This is because the second clause is simply an amplification of the subject of the first, as if he had said, the earth is too small to contain the glory or the wonderful manifestations of God's character and perfections. According to this view, אשר, asher, will not be a relative pronoun but will have the meaning of the explanatory particle even, which we use to clarify what has preceded.